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 240 magistracy was accustomed to write together on its public documents: "in the year of Christ and in that of the going out of the children," etc. Moreover, care is taken to this day that there should be a perpetual memorial of the event, for the sound of a drum [tympanum] is never allowed in that street along which the children went forth, and even if a bride be led from it, there must be no music till she has passed out, nor are dances performed there. In consequence of this the street is actually called Burgeloscstrass"—or, as Meinardus corrects, Bungelosestrasse, or Drumless Street, Bunge signifying Trommel. In 1634 Richard Vestegan writes that "no Ostery" is "to be there holden."

There is a Bungelose, or Bungenlos (the name is variously spelt) Street now at Hameln in which no kind of music is permitted, excepting that which steals in through the air, as I have heard it do, from some player otherwhere. I thought I had caught the burghers napping; but no; the notes were for the enlivenment of an adjacent street, and no by-law could forbid them to creep over and through the houses into the lane sacred to a never-forgotten grief. That the Bungelosestr. was not invented, as some have suggested, in the middle of the sixteenth century, to furnish a substantial background to the Pied Piper is evident, since Dr. Meinardus's discovery of a document at Hameln, in which, under the date Friday, the 16th of September 1496, occurs the phrase "uppe der bungehelosenstrate". It is, of course, open to anyone to say that an odd, because probably corrupt, name was pressed into the service of our legend. My own doubt hovers, rather, over the point that a tuneless thing like a drum should be taken as the representative musical instrument, in a case


text:
The Encyclopedia Americana (1920)/Siebert, Wilbur Henry

SIEBERT, sē'bėrt, Wilbur Henry, American educator: b. Columbus, Ohio, 30 Aug. 1860. He was graduated at Ohio State University in 1888, from Harvard in 1889 and received his A.M. at Harvard in 1890; studied in Germany in 1890-91, was associate professor of European history at the Ohio State University in 1898-1902, since which time he has been professor of that branch. He was secretary of the University Faculty from 1902 to 1906, and acting dean of the College of Arts, Philosophy and Science during 1907-08; also served as lecturer in history at Ohio Wesleyan University during the same year. He traveled in Europe in 1909-10. Is a member of numerous learned and other societies. He has published ‘The Underground Railroad from Slavery to Freedom’ (1898-99); ‘The Government of Ohio’ (1903); numerous papers relating to the dispersion of the American Loyalists, and articles on some other subjects, including a ‘Report on Collections of

Material in English and European History in the Libraries of the United States.’

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


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Rh of all conscientious observers, who in many cases arrive at such a judgment with enough reluctance and against their own personal wishes. Speaking generally, punishment hardens and numbs, it produces concentration, it sharpens the consciousness of alienation, it strengthens the power of resistance. When it happens that it breaks the man's energy and brings about a piteous prostration and abjectness, such a result is certainly even less salutary than the average effect of punishment, which is characterised by a harsh and sinister doggedness. The thought of those prehistoric millennia brings us to the unhesitating conclusion, that it was simply through punishment that the evolution of the consciousness of guilt was most forcibly retarded—at any rate in the victims of the punishing power. In particular, let us not underestimate the extent to which, by the very sight of the judicial and executive procedure, the wrong-doer is himself prevented from feeling that his deed, the character of his act, is intrinsically reprehensible: for he sees clearly the same kind of acts practised in the service of justice, and then called good, and practised with a good conscience; acts such as espionage, trickery, bribery, trapping, the whole intriguing and insidious art of the policeman and the informer—the whole system, in fact, manifested in the different kinds of punishment (a system not excused by passion, but based on principle), of robbing, oppressing, insulting, imprisoning, racking, murdering.—All this he sees treated by his judges, not as acts meriting censure and condemnation in themselves, but only in a particular context and application. It was not on this soil that grew the "bad conscience," that most sinister and interesting plant of our

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text: The Federalist (Ford)/Jackson's Nullification Proclamation


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 Rh where a pipe would have been far more typical and suggestive.

The memorial-glass "on the great church window painted", which Browning sang, was probably of that which Wier saw. It was not in the Minster, but in the parish church of S. Nicholas, at the east end. "Anno 1571" is at the base of the inscription, as quoted by Schoock from Erich's Exodus Hamelensis, a work not in the British Museum Library, and at present beyond my reach. This must refer to a restoration of the glass at the instance of Friedrich Poppendieck, which Bunting notes. Wier's visit was four years earlier than that, namely in 1567. By 1654, when Erich wrote, the legend was somewhat imperfect, but one can see that it told of the leading forth of the Hameln children to the Koppen on that fateful day of S. John and S. Paul. The "storied window" was turned to good account by Pastor Letzner, 1590, who, in his Chronicle concerning the foundations at Hildesheim, exclaims with reference to it, "O you dear Christian parents, do not behold and gaze on this painting, merely as a cow or some other irrational beast looks at an old door; but ponder it in your hearts in a Christian manner, and do not let your children run astray, so that the Devil gets power over them, as may soon and easily happen." If you ask me what became of this interesting glass, which Seyfrid in 1679 mentions in the Medulla as then existing, I think I can give you a hint. I supposed the French—who are the "Oliver Cromwells" of the Continent—had made an end of it during their occupation of Hameln, when they used the Marktkirche as a hospital; but I fear the blame is more likely to be our own. The


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74 earthly vegetation—in point of fact, throughout a most lengthy period, no suggestion of having to do with a "guilty man" manifested itself in the consciousness of the man who judged and punished. One had merely to deal with an author of an injury, an irresponsible piece of fate. And the man himself, on whom the punishment subsequently fell like a piece of fate, was occasioned no more of an "inner pain" than would be occasioned by the sudden approach of some uncalculated event, some terrible natural catastrophe, a rushing, crushing avalanche against which there is no resistance.

15.

This truth came insidiously enough to the consciousness of Spinoza (to the disgust of his commentators, who (like Kuno Fischer, for instance) give themselves no end of trouble to misunderstand him on this point), when one afternoon (as he sat raking up who knows what memory ) he indulged in the question of what was really left for him personally of the celebrated Morsus conscientiae —Spinoza, who had relegated "good and evil" to the sphere of human imagination, and indignantly defended the honour of his "free" God against those blasphemers who affirmed that God did everything sub ratione boni ("but this was tantamount to subordinating God to fate, and would really be the greatest of all absurdities"). For Spinoza the world had returned again to that innocence in which it lay before the discovery of the bad conscience: what, then, had happened to the morsus conscientiae? "The antithesis of gaudium," said he at last to himself,—"A sadness

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1832] within the limits of this State; but it shall be the duty of the legislature to adopt such measures and pass such acts as may be necessary to give full effect to this ordinance, and to prevent the enforcement and arrest the operation of the said acts and parts of acts of the Congress of the United States within the limits of this State, from and after the first day of February next, and the duties of all other constituted authorities, and of all persons residing or being within the limits of this State, and they are hereby required and enjoined to obey and give effect to this ordinance, and such acts and measures of the legislature as may be passed or adopted in obedience thereto.

And it is further ordained, that in no case of law or equity, decided in the courts of this State, wherein shall be drawn in question the authority of this ordinance, or the validity of such act or acts of the legislature as may be passed for the purpose of giving effect thereto, or the validity of the aforesaid acts of Congress, imposing duties, shall any appeal be taken or allowed to the Supreme Court of the United States, nor shall any copy of the record be permitted or allowed for that purpose; and if any such appeal shall be attempted to be taken, the courts of this State shall proceed to execute and enforce their judgments according to the laws and usages of the State, without reference to such attempted appeal, and the person or persons attempting to take such appeal may be dealt with as for a contempt of the court.

And it is further ordained, that all persons now holding any office of honor, profit, or trust, civil or military, under this State (members of the legislature excepted), shall, within such time, and in such manner as the legislature shall prescribe, take an oath well and truly to obey, execute, and enforce this ordinance, and such act or acts of the legislature as may be passed in pursuance thereof, according to the true intent and meaning of the same; and on the neglect or omission of any such person or persons so to do, his or their office or offices shall be forthwith vacated, and shall be filled up as if such person or persons were dead or had resigned; and no person hereafter elected to any office of honor, profit, or trust, civil or military (members of the legislature excepted), shall, until the legislature shall otherwise provide and direct, enter on the execution of his office, or be in any respect competent to discharge the duties thereof until he shall, in like manner, have taken a similar oath; and no juror shall be impaneled in any of the courts of this State, in any cause in which shall be in question this ordinance, or any act of the legislature passed in pursuance thereof, unless he shall first, in addition to the usual oath, have taken an oath that he will well and truly obey, execute, and enforce this ordinance, and such act or acts of the legislature as may be passed to carry the same into operation and effect, according to the true intent and meaning thereof.

And we, the people of South Carolina, to the end that it may be fully understood by the government of the United States, and the people of the co-States, that we are determined to maintain this our ordinance and declaration, at every hazard, do further declare

title: Page:The Federalist (Ford).djvu/769


text: Author talk:Fred Norris Robinson

title: Author talk:Fred Norris Robinson


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Rh by the recollection of a past event which has turned out contrary to all expectation" (Eth. iii., Propos. xviii. Schol. i. ii.). Evil-doers have throughout thousands of years felt when overtaken by punishment exactly like Spinoza, on the subject of their "offence": "here is something which went wrong contrary to my anticipation," not "I ought not to have done this."—They submitted themselves to punishment, just as one submits one's self to a disease, to a misfortune, or to death, with that stubborn and resigned fatalism which gives the Russians, for instance, even nowadays, the advantage over us Westerners, in the handling of life. If at that period there was a critique of action, the criterion was prudence: the real effect of punishment is unquestionably chiefly to be found in a sharpening of the sense of prudence, in a lengthening of the memory, in a will to adopt more of a policy of caution, suspicion, and secrecy; in the recognition that there are many things which are unquestionably beyond one's capacity; in a kind of improvement in self-criticism. The broad effects which can be obtained by punishment in man and beast, are the increase of fear, the sharpening of the sense of cunning, the mastery of the desires: so it is that punishment tames man, but does not make him "better"—it would be more correct even to go so far as to assert the contrary ("Injury makes a man cunning," says a popular proverb: so far as it makes him cunning, it makes him also bad. Fortunately, it often enough makes him stupid).

16.

At this juncture I cannot avoid trying to give a

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text: The Federalist (Ford)/South Carolina Ordinance of Nullification


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76 and provisional expression to my own hypothesis concerning the origin of the bad conscience: it is difficult to make it fully appreciated, and it requires continuous meditation, attention, and digestion. I regard the bad conscience as the serious illness which man was bound to contract under the stress of the most radical change which he has ever experienced—that change, when he found himself finally imprisoned within the pale of society and of peace.

Just like the plight of the water-animals, when they were compelled either to become land-animals or to perish, so was the plight of these half-animals, perfectly adapted as they were to the savage life of war, prowling, and adventure—suddenly all their instincts were rendered worthless and "switched off." Henceforward they had to walk on their feet—"carry themselves," whereas heretofore they had been carried by the water: a terrible heaviness oppressed them. They found themselves clumsy in obeying the simplest directions, confronted with this new and unknown world they had no longer their old guides—the regulative instincts that had led them unconsciously to safety—they were reduced, were those unhappy creatures, to thinking, inferring, calculating, putting together causes and results, reduced to that poorest and most erratic organ of theirs, their "consciousness." I do not believe there was ever in the world such a feeling of misery, such a leaden discomfort—further, those old instincts had not immediately ceased their demands! Only it was difficult and rarely possible to gratify them: speaking broadly, they were compelled to satisfy themselves by new and, as it were, hole-and-corner methods. All instincts which do not find a vent without, turn inwards—

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text: Author:Jeremiah Denis Mathias Ford

title: Author:Jeremiah Denis Mathias Ford


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242 building served as a storehouse for booty after the battle of Minden in 1759, and that being disposed of, the English turned it into a flour-magazine. According to the indignant Sprenger, "they destroyed pulpit, altar, and organ, an outrage which the French, though enemies, had not permitted. The paintings were burnt, and many of the organ-pipes stolen."

We will next consider what written testimony the men of Hameln could present to the enquiring Wier. He speaks of Church books in the plural, and there is no reason to doubt that he saw them; but they are all gone somewhither by this time, and, as far as I know, only a single volume has been specifically named, a Passioniale of the Middle Ages, the title-page of which was inscribed in red ink, with an invocation to the B.V.M., and some poor Latin verses about the swallowing up of the children, that had a prose version underneath. These things are attributed to the fourteenth or fifteenth century. I cannot help the vagueness, though I regret it. The Passionale belonged to the Minster, and the entries were copied from it by Pastor Herr (who died 1753) into one of the two books of miscellaneous matter about Hameln, which it was his pleasure to collect.

Among municipal archives, it is likely that Wier saw, because from their very raison d'être they were just what he would seek to see, the Brade and the Donat, the former


text: Author talk:Jeremiah Denis Mathias Ford

title: Author talk:Jeremiah Denis Mathias Ford


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 Rh a book of historical documents, the latter the Codex Statutorum. Now it is important to note that he went away satisfied with the evidence set before him in 1567, because, eighteen years later, Franz Müller copied the Brade into a new book, and the old one, that inspected by Wier, which dated from 1350, and contained memoranda relating to yet earlier times, disappeared, as Hameln things have a trick of doing. The Donat, also held to be a transcript of one gone before, begins with the thirteenth century. Good Pastor Herr made a translation of it in the eighteenth, but that, de more, has vanished. In the Donat we have examples of dates being accompanied by a reference to the "Outgoing", and perhaps these may be the instances which impressed themselves on Wier. It so, the fact must be regretted, for they have been denounced as interpolations and forgeries by competent judges. The handwriting of the entries and of the memorial date are said to differ, and that of the latter to be of the sixteenth century. The Brade does contain a paragraph anent the children, and that, for many reasons, it is important I should quote. It may be Englished thus: "In the year 1284, on the day of John and Paul, on the 26th day of the month of June, 130 children, born in Hameln, were brought out of the town by a piper,, dressed in many colours, led through the Osterthor to the Koppen by Calvary, and lost." To this effect are all the inscriptions I have ever seen, or ever read of anybody else seeing in "Hamelin Town" itself, always excepting the verses in the Passionale which run "omnes eos vivos Calvaria sorpsit, that may be the result of poetical licence; the sober prose gloss attached to them does not venture beyond "qui intraverunt montem Calvarium".

But what of the rats? Yes, what of the rats? When did they creep into the story? I believe our friend Wier was the first to assert in print that the Piper was actuated


text: User talk:SourceEnthusiast

title: User talk:SourceEnthusiast


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1860] It is very clear, therefore, that no state can, by any act or law of its own, passed since the adoption of the Constitution, introduce a new member into the political community created by the Constitution of the United States. It cannot make him a member of this community by making him a member of its own. And for the same reason it cannot introduce any person, or description of persons, who were not intended to be embraced in this new political family, which the Constitution brought into existence, but were intended to be excluded from it.

The question then arises, whether the provisions of the Constitution, in relation to the personal rights and privileges to which the citizen of a state should be entitled, embraced the negro African race, at that time in this country, or who might afterward be imported, who had then or should afterward be made free in any state; and to put it in the power of a single state to make him a citizen of the United States, and endue him with the full rights of citizenship in every other state without their consent? Does the Constitution of the United States act upon him whenever he shall be made free under the laws of the state, and raised there to the rank of a citizen, and immediately clothe him with all the privileges of a citizen in every other state, and in its own courts?

The court think the affirmative of these propositions cannot be maintained. And if it cannot, the plaintiff in error could not be a citizen of the State of Missouri, within the meaning of the Constitution of the United States, and, consequently, was not entitled to sue in its courts. SOUTH CAROLINA ORDINANCE OF SECESSION, 1860.

An ordinance to dissolve the Union between the State of South Carolina and other States united with her under the compact entitled "The Constitution of the United States of America."

We, the People of the State of South Carolina, in Convention assembled, do declare and ordain, and it is hereby declared and ordained, that the Ordinance adopted by us in Convention, on the Twenty-third of May, in the year of our Lord one thousand seven hundred and eighty-eight, whereby the Constitution of the United States was ratified, and also all other Acts and parts of Acts of the General Assembly of the State ratifying amendments of the said Constitution, are hereby repealed, and the union now subsisting between South Carolina and other States, under the name of the United States of America, is hereby dissolved.

The State of South Carolina, having determined to resume her separate and equal place among nations, deems it due to herself, to the remaining United States of America, and to the nations of the world that she should declare the causes which have led to this act.

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User talk:62.171.194.45

A contribution from this account or ip address, which appeared to be a test edit, was removed or reverted. Please use the sandbox for this purpose. The community portal has information on contributing to this library. —Spangineer (háblame) 16:52, 13 January 2011 (UTC)

title: User talk:62.171.194.45


text:
Page:Folk-lore - A Quarterly Review. Volume 3, 1892.djvu/252

 244 by anger against the town-council for its repudiation of his claim as vermin-destroyer. He said it before he went to Hameln, in the third edition of De Præstigus, and after his return he repeated it, in the fourth. Now he would scarcely have done that if his version had been at variance with that current at head-quarters. That he, or we, should find the tale of civic chicanery set forth in municipal records, and engraven on public buildings, would be to expect too much of human nature. But Wier said the Piper was hired to entice away glires, dormice; and Kirchner of Fulda—he wrote in 1650—spoke of the folk being plagued by mice and shrew-mice (murium soricumque agminibus), but in the meantime, 1588, Pomarius had introduced his readers to die grosse Ratzen, which infest most modern accounts of the comedy that had such tragic close.

The question as to the kind of rodent that raged at Hameln is one of much interest, though I must not do more than glance at it. Rats are rare in folk-tales, I believe, and even when there, have often been evolved out of original mice. Gubernatis has bare mention of them in his Zoological Mythology. Naturalists have taught that mus rattus, the black rat, found its way to Europe only about the beginning of the sixteenth century, and that the brown, m. decumanus, did not reach the western countries of the Continent until the middle of the eighteenth. How did either contrive to swarm at Hameln some hundreds of years before it got there? This is really the most incredible part of our story! Is Science at fault, and is Literature keener at smelling a rat than she? Mohammed Tabari says that the voyagers in the Ark were put to straits by rats, so Noah passed his hand down the back of the lion, who sneezed, and the cat, which did not exist before then, leaped out of its nose, and went for the


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712 In the year 1765, that portion of the British empire embracing Great Britain, undertook to make laws for the government of that portion composed of the thirteen American colonies. A struggle for the right of self-government ensued, which resulted, on the 4th of July, 1776, in a declaration by the colonies, "that they are, and of right ought to be, free and independent states, and that, as free and independent states, they have full power to levy war, to conclude peace, contract alliances, establish commerce, and do all other acts and things which independent states may of right do."

They further solemnly declare, that whenever any "form of government becomes destructive of the ends for which it was established, it is the right of that people to alter or abolish it, and to institute a new government." Deeming the government of Great Britain to have become destructive of these ends, they declared that the colonies "are absolved from all allegiance to the British crown, and that all political connection between them and the States of Great Britain is and ought to be totally dissolved."

In pursuance of this declaration of independence, each of the thirteen states proceeded to exercise its separate sovereignty; adopted for itself a constitution, and appointed officers for the administration of government in all its departments—legislative, executive, and judicial. For purpose of defense, they united their arms and their counsels; and, in 1778, they united in a league, known as the articles of confederation, whereby they agreed to intrust the administration of their external relations to a common agent, known as the Congress of the United States, expressly declaring in the first article, "that each state retains its sovereignty, freedom, and independence, and every power, jurisdiction, and right which is not, by this confederation, expressly delegated to the United States in Congress assembled."

Under this confederation the war of the Revolution was carried on, and on the 3d of September, 1783, the contest ended, and a definite treaty was signed by Great Britain, in which she acknowledged the independence of the colonies in the following terms:

"Article I. His Britannic Majesty acknowledges the said United States, viz.: New Hampshire, Massachusetts Bay, Rhode Island and Providence Plantation, Connecticut, New York, New Jersey, Pennsylvania, Delaware, Maryland, Virginia, North Carolina, South Carolina, and Georgia, to be free, sovereign, and independent states; that he treats them as such; and for himself, his heirs, and successors, relinquishes all claim to the government, proprietary and territorial rights of the same, and every part thereof."

Thus was established the two great principles asserted by the colonies, namely, the right of a state to govern itself, and the right of a people to abolish a government when it becomes destructive of the ends for which it was instituted. And concurrent with the establishment of these principles was the fact, that each colony became and was recognized by the mother country as a free, sovereign, and independent state.

In 1787, deputies were appointed by the states to revise the articles of Confederation, and on September 17th, 1787, the

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1860] deputies recommended for the adoption of the states the articles of union known as the constitution of the United States.

The parties to whom the constitution was submitted were the several sovereign states; they were to agree or disagree, and when nine of them agreed, the compact was to take effect among those concurring; and the general government, as the common agent, was then to be vested with their authority.

If only nine of the thirteen states had concurred, the other four would have remained as they then were—separate, sovereign states, independent of any of the provisions of the constitution. In fact, two of the states did not accede to the constitution until long after it had gone into operation among the other eleven; and during that interval, they exercised the functions of an independent nation.

By this constitution, certain duties were charged on the several states, and the exercise of certain of their powers not delegated to the United States by the constitution, nor prohibited by it to the states, are reserved to the states respectively, or to the people. On the 23d of May, 1788, South Carolina, by a convention of her people, passed an ordinance assenting to this constitution, and afterwards altering her own constitution to conform herself to the obligation she had undertaken.

Thus was established, by compact between the states, a government with defined objects and powers, limited to the express words of the grant, and to so much more only as was necessary to execute the power granted. The limitations left the whole remaining mass of power subject to the clause reserving it to the state or to the people, and rendered unnecessary any specification of reserved powers.

We hold that the government thus established is subject to the two great principles asserted in the declaration of independence, and we hold further that the mode of its formation subjects it to a third fundamental principle, namely—the law of compact. We maintain that in every compact between two or more parties, the obligation is mutual—that the failure of one of the contracting parties to perform a material part of the agreement entirely releases the obligation of the other, and that, where no arbiter is appointed, each party is remitted to his own judgment to determine the fact of failure with all its consequences.

In the present case that fact is established with certainty. We assert that fifteen of the states have deliberately refused for years past to fulfill their constitutional obligation, and we refer to their own statutes for the proof.

The constitution of the United States, in its fourth article, provides as follows:

"No person held to service or labor in one state, under the laws thereof, escaping into another, shall, in consequence of any law or regulation therein, be discharged from any service or labor, but shall be delivered up, on claim of the party to whom such service or labor may be due."

This stipulation was so material to the compact that without it that compact would not have been made. The greater number

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 Rh rats—but perhaps we have hardly time to go back as far as the Deluge. It may suffice to remind the reader of what a friend has pointed out to me, that, in the eleventh century, Norman mures et rati annoyed the blessed Lanfranc, who on one occasion conveyed a demonstrative cat in a bag ad comprimendum furorum illorum; whilst in the twelfth century, Giraldus Cambrensis twice mentions. mures majores, qui vulgariter rati vocantur. Thirteen hundred and sixty-two gave us that notable passage in the prologue of Piers the Plowman touching the project of belling the cat, where we have

and it is plain that the distinction between the two is more than one of size or age, because a wise mouse stands forth and contrasts the habits of himself and his brethren, the masses, with those of the burgher-like rats. It is unnecessary to construct a catena of authors from Langland's time to Shakespeare's, in order to prove that rats were perfectly familiar then, instead of being as strange as bandicoots would now be in London backyards and basements.

So, in spite of the naturalists, I think there might well be rats in Hameln in 1284, and, indeed, the memorable swarm may actually mark the epoch of their first appearance there. We do not wonder that the civic fathers were disturbed, and that somebody was ready to help them out of the difficulty; the trial to faith comes in when we hear how he set about it and succeeded. For myself, I frankly confess that I do not regard the performance of the "Pied


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714 of the contracting parties held slaves, and the state of Virginia had previously declared her estimate of its value by making it the condition of cession of the territory which now composes the states north of the Ohio river.

The same article of the Constitution stipulates also for the rendition by the several states of fugitives from justice from the other states.

The general government, as the common agent, passed laws to carry into effect these stipulations of the states. For many years these laws were executed. But an increasing hostility on the part of the northern states to the institution of slavery has led to a disregard of their obligations, and the laws of the general government have ceased to effect the objects of the constitution. The states of Maine, New Hampshire, Vermont, Massachusetts, Connecticut, Rhode Island, New York, Pennsylvania, Illinois, Indiana, Ohio, Michigan, Wisconsin, and Iowa have enacted laws which either nullify the acts of Congress, or render useless any attempt to execute them. In many of these states the fugitive is discharged from the service of labor claimed, and in none of them has the state government complied with the stipulation made in the constitution. The state of New Jersey, at an early day, passed a law for the rendition of fugitive slaves in conformity with her constitutional undertaking; but the current of anti-slavery feeling has led her more recently to enact laws which render inoperative the remedies provided by her own law, and by the laws of Congress. In the state of New York even the right of transit for a slave has been denied by her tribunals, and the states of Ohio and Iowa have refused to surrender to justice fugitives charged with murder and inciting servile insurrection in the state of Virginia. Thus the constitutional compact has been deliberately broken and disregarded by the non-slaveholding states, and the consequence follows that South Carolina is released from its obligation.

The ends for which this constitution was framed are declared by itself to be "to form a more perfect union, establish justice, insure domestic tranquillity, provide for the common defense, protect the general welfare, and secure the blessings of liberty to ourselves and posterity."

These ends it endeavored to accomplish by a federal government, in which each state was recognized as an equal, and had separate control over its own institutions. The right of property in slaves was recognized by giving to free persons distinct political rights; by giving them the right to represent, and burdening them with direct taxes for three-fifths of their slaves; by authorizing the importation of slaves for twenty years, and by stipulating for the rendition of fugitives from labor.

We affirm that these ends for which this government was instituted have been defeated, and the government itself has been made destructive of them by the action of the non-slaveholding state. These states have assumed the right of deciding upon the propriety of our domestic institutions, and have denied the rights of property established in fifteen of the states and recognized by the

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text:
The Encyclopedia Americana (1920)/Siebold, Karl Theodor Ernst von

SIEBOLD, zē'bŏlt, Karl Theodor Ernst von, German physiologist and zoologist: b. Würzburg, 16 Feb. 1804; d. Munich, 7 April 1885. He studied at Göttingen and Berlin; in 1840 was made professor of physiology at Erlangen, in 1845 at Freiburg and in 1850 at Breslau. In 1853 he was made profesor of physiology and comparative anatomy at Munich, where to his chair were later added duties as professor of zoology and director of the zoological and zootomical cabinet. His contributions to scientific research are suggested by the titles of his monographs: ‘Observationes de Salamandris et Tritonibus’ (1828); ‘Lehrbuch der vergleichenden Anatomie der wirbellosen Tiere’ (Eng. trans., ‘Manual of Comparative Anatomy of the Invertebrates,’ 1848); ‘Ueber die Band- und Blasenwürmer’ (1854); ‘Wahre Parthenogenesis bei Schmetterlingen und Bienen’ (1856); ‘Beiträge zur Parthenogenesis der Arthopoden’ (1871). Consult Hertwig's memorial address ‘Gedächtnissrede’ (1886). In 1849 he assisted to found the Zeitschrift für wissenschaftliche Zoologie.


text: Author:Gerald of Wales

title: Author:Gerald of Wales


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Rh this is what I mean by the growing "internalisation" of man: consequently we have the first growth in man, of what subsequently was called his soul. The whole inner world, originally as thin as if it had been stretched between two layers of skin, burst apart and expanded proportionately, and obtained depth, breadth, and height, when man's external outlet became obstructed. These terrible bulwarks, with which the social organisation protected itself against the old instincts of freedom (punishments belong pre-eminently to these bulwarks), brought it about that all those instincts of wild, free, prowling man became turned backwards against man himself. Enmity, cruelty, the delight in persecution, in surprises, change, destruction—the turning all these instincts against their own possessors: this is the origin of the "bad conscience." It was man, who, lacking external enemies and obstacles, and imprisoned as he was in the oppressive narrowness and monotony of custom, in his own impatience lacerated, persecuted, gnawed, frightened, and ill-treated himself; it was this animal in the hands of the tamer, which beat itself against the bars of its cage; it was this being who, pining and yearning for that desert home of which it had been deprived, was compelled to create out of its own self, an adventure, a torture-chamber, a hazardous and perilous desert—it was this fool, this homesick and desperate prisoner—who invented the "bad conscience." But thereby he introduced that most grave and sinister illness, from which mankind has not yet recovered, the suffering of man from the disease called man, as the result of a violent breaking from his animal past, the result, as it were, of a spasmodic plunge into a new environment

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The Encyclopedia Americana (1920)/Siebold, Philipp Franz von

SIEBOLD, Philipp Franz von, German physician and traveler: b. Würzburg, 1796; d. Munich, 1866. He was a son of a professor of medicine at Würzburg, and there received his education. In 1822 he removed to the Netherlands and became sanitary officer at Batavia, Dutch East Indies. He accompanied the Dutch embassy to Japan in 1823 and remained there until 1830. He made a second visit in 1859-62. His books upon the Japanese, their language, the flora and fauna of the country, etc., did much to make that country known to the world. He published ‘Nippon, Archiv zur Beschreibung von Japan’ (1832); ‘Fauna japonica’ (1833); ‘Flora japonica’ (1835); ‘Bibliotheca Japonica’ (1833-41); ‘Catalogus librorum japonicorum’ (1845); ‘Isagoge in bibliothecam japonicam’ (1841); ‘Epitome linguæ japonicæ’ (1826-53); ‘Floræ japonicæ familiæ naturales’ (1851).


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1860] ; they have denounced as sinful the institution of slavery; they have permitted the open establishment among them of societies whose avowed object is to disturb the peace and claim the property of the citizens of other states. They have encouraged and assisted thousands of our slaves to leave their homes, and those who remain have been incited by emissaries, books, and pictures to servile insurrection.

For seventy-five years this agitation has been steadily increasing, until it has now secured to its aid the power of the common government. Observing the forms of the constitution, a sectional party has found within that article establishing the executive department the means of subverting the constitution itself. A geographical line has been drawn across the Union, and all the states north of that line have united in the election of a man to the high office of President of the United States, whose opinions and purposes are hostile to slavery. He is to be intrusted with the administration of the common government, because he has declared that that "government cannot endure permanently half slave, half free," and that the public mind must rest in the belief that slavery is in the course of ultimate extinction.

This sectional combination for the subversion of the constitution has been aided in some of the states by elevating to citizenship persons who, by the supreme law of the land, are incapable of becoming citizens, and their votes have been used to inaugurate a new policy hostile to the south, and destructive of its peace and safety.

On the 4th of March next, this party will take possession of the government. It has announced that the south shall be excluded from the common territory; that the judicial tribunals shall be made sectional, and that a war must be waged against slavery until it shall cease throughout the United States.

The guarantees of the constitution will then no longer exist; the equal rights of the states will be lost. The slaveholding states will no longer have the power of self-government or self-protection, and the federal government will have become their enemies.

Sectional interest and animosity will deepen the irritation, and all hope of remedy is rendered vain by the fact that public opinion at the north has invested a great political error with the sanctions of a more erroneous religious belief.

We, therefore, the people of South Carolina, by our delegates in convention assembled, appealing to the Supreme Judge of the world for the rectitude of our intentions, have solemnly declared that the union heretofore existing between this state and the other states of North America is dissolved, and that the state of South Carolina has resumed her position among the nations of the world as a free, sovereign, and independent state, with full powers to levy war, conclude peace, contract alliances, establish commerce, and to do all other acts and things which independent states may, of right, do.

And, for the support of this declaration, with a firm reliance on the protection of Divine Providence, we mutually pledge to each other, our lives, our fortunes, and our sacred honor.

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text: The Federalist (Ford)/South Carolina Ordinance of Secession


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78 and new conditions of existence, the result of a declaration of war against the old instincts, which up to that time had been the staple of his power, his joy, his formidableness. Let us immediately add that this fact of an animal ego turning against itself, taking part against itself, produced in the world so novel, profound, unheard-of, problematic, inconsistent, and pregnant a phenomenon, that the aspect of the world was radically altered thereby. In sooth, only divine spectators could have appreciated the drama that then began, and whose end baffles conjecture as yet—a drama too subtle, too wonderful, too paradoxical to warrant its undergoing a nonsensical and unheeded performance on some random grotesque planet! Henceforth man is to be counted as one of the most unexpected and sensational lucky shots in the game of the "big baby" of Heracleitus, whether he be called Zeus or Chance—he awakens on his behalf the interest, excitement, hope, almost the confidence, of his being the harbinger and forerunner of something, of man being no end, but only a stage, an interlude, a bridge, a great promise.

17.

It is primarily involved in this hypothesis of the origin of the bad conscience, that that alteration was no gradual and no voluntary alteration, and that it did not manifest itself as an organic adaptation to new conditions, but as a break, a jump, a necessity, an inevitable fate, against which there was no resistance and never a spark of resentment. And secondarily, that the fitting of a hitherto unchecked and amorphous population into a fixed form,

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text: The Federalist (Ford)/South Carolina Declaration of Independence


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Rh starting as it had done in an act of violence, could only be accomplished by acts of violence and nothing else—that the oldest "State" appearRhed consequently as a ghastly tyranny, a grinding ruthless piece of machinery, which went on working, till this raw material of a semi-animal populace was not only thoroughly kneaded and elastic, but also moulded. I used the word "State"; my meaning is self-evident, namely, a herd of blonde beasts of prey, a race of conquerors and masters, which with all its war-like organisation and all its organising power pounces with its terrible claws on a population, in numbers possibly tremendously superior, but as yet formless, as yet nomad. Such is the origin of the "State." That fantastic theory that makes it begin with a contract is, I think, disposed of. He who can command, he who is a master by "nature," he who comes on the scene forceful in deed and gesture—what has he to do with contracts? Such beings defy calculation, they come like fate, without cause, reason, notice, excuse, they are there as the lightning is there, too terrible, too sudden, too convincing, too "different," to be personally even hated. Their work is an instinctive creating and impressing of forms, they are the most involuntary, unconscious artists that there are:—their appearance produces instantaneously a scheme of sovereignty which is live, in which the functions are partitioned and apportioned, in which above all no part is received or finds a place, until pregnant with a "meaning" in regard to the whole. They are ignorant of the meaning of guilt, responsibility, consideration, are these born organisers; in them predominates that terrible artist-egoism, that gleams like brass, and that knows itself justified

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 246 Piper" as being indubitably "a fond thing vainly invented"; I want more proof that it is so than the poor thing, popular belief. When I was young, oil and troubled water were associated only in a figure of speech, supposed to be born of the ignorance and poetical exuberance of the ancients; whereas now the rule of oil over the waves is considered less questionable than that of Britannia. Multa renascentur. That the lower animals are affected by musical sounds has been known for centuries; and rats, from what one reads of the rhyming of the Irish contingent, and of the survival of poetical conjurations in France and elsewhere, may be specially susceptible to the influence of the Muses; if we did but know the Piper's tune, it may be fin-de-siècle rats would rush forth with the same mad eagerness as those of old. The very strain it ought to be: "open Barley" had a goodly sound, but it served not Cassim's turn when he failed to think of "open Sesame".

Our Hameln artist does not stand alone. Once upon a time the district about Lorch was delivered from ants, crickets, and rats by three pipers, who being defrauded of the guerdon, played off pigs, sheep, and little ones respectively; and in 1240 a Capuchin named Angionini lured into the river all kinds of domestic animals and stock at Draucy-les-Nouis near Paris, because the villagers refused him the reward for freeing them of rats and mice by means of a small book and a little demon. Other cases might be found for the comfort of those who, instead of agreeing that recurrence of an alleged experience goes to confirm the reality of it, regard multiplication of examples as tending to the discredit of them all. It is only when


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46 a small island about two miles square; this island may be reached on one side the lake, the water being only knee deep, a high bank running out from the shore towards it, and forming a sort of isthmus. On this island we found an immense number of swans and other wild birds. We made our huts a short distance from the tribe who had invited us to visit them, and here we had as many swan's eggs as we could consume; and there were many more: they were the first I had eaten, and I thought them, by way of change, a great treat. The first day we passed at our new locality, the other tribe said they would take us home with them and have a Corrobberree, after visiting the island. On arriving there we found it literally covered with eggs, so that we very soon filled all our rush baskets; they were laying about in heaps, there being nothing like nests. Our friends whom we visited, allowed us to fill our baskets first, and then they loaded theirs. This continued for several days, and each night we had a Corrobberree. At length the tribe left us, apparently in great haste, but for what cause I could not make out, but I anticipated mischief from their manner, and thought some dispute had occurred amongst them on one of the days when I did not go with them to the island. Our tribe did not interfere in any way. At length we started further up the lake, and arrived at a part that is very narrow. Here we killed a great many swans, which were served out to each family according to its wants; their method of dressing these birds is by roasting, as before described. The next


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80 to all eternity, in its work, even as a mother in her child. It is not in them that there grew the bad conscience, that is elementary—but it would not have grown without them, repulsive growth as it was, it would be missing, had not a tremendous quantity of freedom been expelled from the world by the stress of their hammer-strokes, their artist violence, or been at any rate made invisible and, as it were, latent. This instinct of freedom forced into being latent—it is already clear—this instinct of freedom forced back, trodden back, imprisoned within itself, and finally only able to find vent and relief in itself; this, only this, is the beginning of the "bad conscience."

18.

Beware of thinking lightly of this phenomenon, by reason of its initial painful ugliness. At bottom it is the same active force which is at work on a more grandiose scale in those potent artists and organisers, and builds states, where here, internally, on a smaller and pettier scale and with a retrogressive tendency, makes itself a bad conscience in the "labyrinth of the breast," to use Goethe's phrase, and which builds negative ideals; it is, I repeat, that identical instinct of freedom (to use my own language, the will to power): only the material, on which this force with all its constructive and tyrannous nature is let loose, is here man himself, his whole old animal self—and not as in the case of that more grandiose and sensational phenomenon, the other man, other men. This secret self-tyranny, this cruelty of the artist, this delight in giving a form to one's self as a piece of difficult,

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 Rh such students have collected half-a-dozen "variants" that they feel their incredulity justifiable, range their treasure in a "cycle", and account their attitude as being truly scientific!

If what is told of more than one place, cannot be told with truth of any, and what has never happened in our time never happened at all, the exodus of the Hameln innocents is in " a parlous state". We have just glanced at the musical kidnapping of Lorch and Baring-Gould also reports how Brandenburg was once visited by a man who went fiddling through the streets till he had a troop of little listeners whom he wiled to the Marienberg, which opened to enclose both him and them. Nearer home, according to Dr. Kirkpatrick in The Sea Piece, a narrative, philosophical, and descriptive poem published in 1750, a like tradition is attached to Cave Hill near Belfast, though I believe the memory of it is now grown dim.


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Rh day the women separated from the men, and painted themselves all over with white clay; and the men did so with red, at the same time ornamenting themselves with emu feathers, which they tied round their waists: they were in every other way quite naked. Some of them acted as Musicians, beating their skin rugs with sticks, which they stretched across their knees, whilst they were squatted on the ground. They then set up a dance, the men remaining as spectators, encouraging them with cheers, and all sorts of noises. This diversion finished, as usual, with a regular fight, beating each other about with their clubs most unmercifully. I afterwards understood this quarrel to be occasioned by a woman having been forcibly carried away by another tribe: one of those with us. She was living with the man who had taken her, and, as the man and woman were then both present, they wanted to chastise her for not returning to the tribe to which she belonged. In the skirmish this woman was felled by a heavy blow; seeing this, the men began to prepare for a fight also; one man threw a boomerang amongst the women, when they all ran away. The native who had stolen the girl, then came forward by himself and told them to take their revenge on him, and began to sing and jump and dance, upon which her father went up to him. They both remained quiet for some time, when the men called out to the father, telling him to let him have her, as the man she had been promised to was not worthy of her. Eventually the girl returned to her


text:
Collier's New Encyclopedia (1921)/Garfield

GARFIELD, a borough of New Jersey, in Bergen co. It is on the Erie railroad, and on the Passaic river. It has industries of great importance, including woolen mills, knitting mills, stone works, a machine shop, and manufactures of clothing, chemicals, rubber goods, cigars, paper boxes, etc. Pop. (1910) 10,213; (1920) 19,381.


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Rh, and suffering material, in burning in a will, a critique, a contradiction, a contempt, a negation; this sinister and ghastly labour of love on the part of a soul, whose will is cloven in two within itself, which makes itself suffer from delight in the infliction of suffering; this wholly active bad conscience has finally (as one already anticipates)—true fountainhead as it is of idealism and imagination—produced an abundance of novel and amazing beauty and affirmation, and perhaps has really been the first to give birth to beauty at all. What would beauty be, forsooth, if its contradiction had not first been presented to consciousness, if the ugly had not first said to itself, "I am ugly"? At any rate, after this hint the problem of how far idealism and beauty can be traced in such opposite ideas as "selflessness," self-denial, self-sacrifice, becomes less problematical; and indubitably in future we shall certainly know the real and original character of the delight experienced by the self-less, the self-denying, the self-sacrificing: this delight is a phase of cruelty.—So much provisionally for the origin of "altruism" as a moral value, and the marking out the ground from which this value has grown: it is only the bad conscience, only the will for self-abuse, that provides the necessary conditions for the existence of altruism as a value.

19.

Undoubtedly the bad conscience is an illness, but an illness as pregnancy is an illness. If we search out the conditions under which this illness reaches its most terrible and sublime zenith, we shall see what really first

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48 father. She appeared to be about fifteen years of age, and certainly was no beauty to fight about.

We next went about forty miles, I should think, to a place they call Kironamaat; there is near to it a lake about ten miles in circumference. It took us several days to accomplish this march, as we hunted all the way; we halted near a well of fresh water, the lake being brackish, and there was a great plain near us. We here made nets with strips of bark, and caught with them great quantities of shrimps. We lived very sumptuously and in peace for many months at this place, and then went to the borders of another lake, called Moodewarri: the water of which was perfectly fresh, abounding in large eels, which we caught in great abundance. In this lake, as well as in most of the others inland, and in the deep water rivers, is a very extraordinary amphibious animal, which the natives call Bunyip, of which I could never see any part, except the back, which appeared to be covered with feathers of a dusky grey colour. It seemed to be about the size of a full grown calf, and sometimes larger; the creatures only appear when the weather is very calm, and the water smooth. I could never learn from any of the natives that they had seen either the head or tail, so that I could not form a correct idea of their size; or what they were like.

Before we left this place a Bihar, or messenger, came to us; he had his arms striped with red clay, to denote the number of days it would take us to reach the tribe


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 248

and led the way into the gaping, yawning mountain, which in due course

Now the veracity of this tale, and of the rest, is not at present my affair; I must mention them lest I should be accused of keeping, what some may consider damaging facts, in the background; but it is my claim for the Hameln story, of which we have many data, wanting to the others, that it stands alone, and should be judged apart from them. There was nothing supernatural, believe me, in the leading away of the children, indeed nothing, putting scale out of the question, that was not commonplace. Imps continue to rush after men, of whom the Pied One is a type; and, when they do not come to grief, let the praise belong to the piper. If it be not a thing incredible that in 1211 "a multitude amounting as some say to 90,000 chiefly composed of children" ["for the most part from Germany"] "and commanded by a child, set out for the purpose of recovering the Holy Land", we may surely swallow the assertion that 130 young Hamelners ran away after an attractive gaily-garbed musician in 1284. Though mediæval chorea was promoted by fifing and red colours, it is not necessary to believe with Meinardus that they were affected by dancing-mania like the 100 children of Erfurt, who in 1237 skipped and jumped along the road until they came to Arnstadt, where they fell to the ground in utter exhaustion. Neither do I think the wild rites of


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82 brought about its entry into the world. But to do this we must take a long breath, and we must first of all go back once again to an earlier point of view. The relation at civil law of the ower to his creditor (which has ready been discussed in detail), has been interpreted once again (and indeed in a manner which historically is exceedingly remarkable and suspicious) into a relationship, which is perhaps more incomprehensible to us moderns than to any other era; that is, into the relationship of the existing generation to its ancestors. Within the original tribal association—we are talking of primitive times—each living generation recognises a legal obligation towards the earlier generation, and particularly towards the earliest, which founded the family (and this is something much more than a mere sentimental obligation, the existence of which, during the longest period of man's history, is by no means indisputable). There prevails in them the conviction that it is only thanks to sacrifices and efforts of their ancestors, that the race persists at all—and that this has to be paid back to them by sacrifices and services. Thus is recognized the owing of a debt, which accumulates continually by reason of these ancestors never ceasing in their subsequent life as potent spirits to secure by their power new privileges and advantages to the race. Gratis, perchance? But there is no gratis for that raw and "mean-souled" age. What return can be made?—Sacrifice (at first, nourishment, in its crudest sense), festivals, temples, tributes of veneration, above all, obedience—since all customs are, quâ works of the ancestors, equally their precepts and commands—are the ancestors ever given enough? This suspicion

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Rh he came from; and the proposed visit was, for us to exchange with them, eels for roots. The time stated for this march would be fourteen days, and the place was called Bermongo, on the Barwin River. We carried our fish in kangaroo skins, and reaching the appointed place of rendezvous, we found about eighty men, women, and children gathered together. The exchange was made in this way; two men of each party delivered the eels and roots, on long sheets of bark, carrying them on their heads, from one side to the other, and so on, until the bargain was concluded. In the evening there was another great Corrobberree, and the next morning a fight; because one of the women had run away with a man, leaving her husband. It resulted by her being speared very badly. After a short time the tribes separated, making an appointment to meet again for an exchange of food.

From this place we went to Beangala, which is now called Indented Heads, where we remained some months, until the time had arrived when we agreed to return for the exchange of fish for roots. On this occasion, however, we took kangaroo instead, to a place called Liblib, by the side of a large lake of shallow water, surrounded by reeds, and which they call Bangeballa. Whilst I was at this place, there was one of the most severe hail storms I think man ever saw. The stones were so very large as to strip the bark off the trees as they descended.

Their language had now become familiar to me, and I began to learn by degrees, and by frequent


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50 with the various tribes, something about my shipmates, and former companions. It seemed, that one of them, having, after a few days, separated from the others, was found by the natives and kindly relieved by them; but after some time, they—as it was said—had reason to be jealous of him—he having made too free with their women—so they killed him. The others I never heard anything more about until my arrival in Van Diemen's Land.


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 Rh or S. John Baptist's, Eve should bear the blame, as three nights had passed between them and the fresh morn of the festival of S. John and S. Paul—Roman brothers, and Martyrs— when the Piper piped his summons, and the joy of many households sped away. Nothing more than childish curiosity and excitement, freedom from suspicion, carelessness of consequences, was wanted to produce the effect. Very ordinary causes brought about a kind of Kinderausgang in London in 1643; it led Howell the traveller and letter-writer to relate the Hameln story to his correspondent. He prefaces it thus: "I saw such prodigious things daily done these few Years past, that I had resolved with myself to give over wondering at anything, yet a passage happened this Week that forced me to wonder once more, because it is without parallel. It was that some odd Fellows went skulking up and down London Streets, and with Figs and Raisins allured little Children, and so purloined them away from their Parents and carried them a Ship-board far beyond the Sea, where, by cutting their Hair, and other Devices, they so disguised them that their own Parents could not know them." Given another Age, and a chronicler of different temperament, and these embodiments of diabolic craft had, like the Pied Piper, painted a moral and adorned a tale, as Diabolus himself.

Do I presume too much in hoping that, thus far, you are all with me? I expect to be asked with some sign of sarcasm whether the going into the Koppen is also to be regarded as a natural occurrence. Certainly not, if into must needs imply subterranean entry; but I take it in the sense in which it is familiar to us in the New Testament and out of it, when "into a mountain" denotes no more than exterior or superficial access, and I stagger not. Love of the marvellous and misapprehension were parents of the fancy that Bunting and his audience were actually absorbed


text:
Collier's New Encyclopedia (1921)/Garfield, Harry Augustus

GARFIELD, HARRY AUGUSTUS, an American educator and public official. Born in 1863 in Ohio, the son of James Abram Garfield, twentieth President of the United States. After graduating from Williams College in 1885, he studied law at Columbia University and at Oxford, England. From 1888 to 1903, he practiced law in Cleveland, Ohio, and in the latter year became professor of politics in Princeton University. In 1908 he became president of Williams College. When the United States entered the World War, President Wilson appointed him Fuel Administrator.

His duties gave him practically unlimited control over the enormous fuel supplies of the United States and made him an important official in the Government. He resigned his position a few months after the armistice in 1918, to return to the presidency of Williams College.

HARRY A. GARFIELD


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Rh remains and grows: from time to time it extorts a great wholesale ransom, something monstrous in the way of repayment of the creditor (the notorious sacrifice of the first-born, for example, blood, human blood in any case). The fear of ancestors and their power, the consciousness of owing debts to them, necessarily increases, according to this kind of logic, in the exact proportion that the race itself increases, that the race itself becomes more victorious, more independent, more honoured, more feared. This, and not the contrary, is the fact. Each step towards race decay, all disastrous events, all symptoms of degeneration, of approaching disintegration, always diminish the fear of the founders' spirit, and whittle away the idea of his sagacity, providence, and potent presence. Conceive this crude kind of logic carried to its climax: it follows that the ancestors of the most powerful races must, through the growing fear that they exercise on the imaginations, grow themselves into monstrous dimensions, and become relegated to the gloom of a divine mystery that transcends imagination—the ancestor becomes at last necessarily transfigured into a god. Perhaps this is the very origin of the gods, that is, an origin from fear! And those who feel bound to add, "but from piety also," will have difficulty in maintaining this theory, with regard to the primeval and longest period of the human race. And, of course, this is even more the case as regards the middle period, the formative period of the aristocratic races—the aristocratic races which have given back with interest to their founders, the ancestors (heroes, gods), all those qualities which in the meanwhile have appeared in themselves, that is, the aristocratic qualities. We will later on

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84 glance again at the ennobling and promotion of the gods (which, of course, is totally distinct from their "sanctification"): let us now provisionally follow to its end the course of the whole of this development of the consciousness of "owing."

20.

According to the teaching of history, the consciousness of owing debts to the deity by no means came to an end with the decay of the clan organisation of society; just as mankind has inherited the ideas of "good" and "bad" from the race-nobility (together with its fundamental tendency towards establishing social distinctions), so with the heritage of the racial and tribal gods it has also inherited the incubus of debts as yet unpaid and the desire to discharge them. The transition is effected by those large populations of slaves and bondsmen, who, whether through compulsion or through submission and "mimicry" have accommodated themselves to the religion of their masters; through this channel these inherited tendencies inundate the world. The feeling of owing a debt to the deity has grown continuously for several centuries, always in the same proportion in which the idea of God and the consciousness of God have grown and become exalted among mankind. (The whole history of ethnic fights, victories, reconciliations, amalgamations, everything, in fact, which precedes the eventual classing of all the social elements in each great race-synthesis, are mirrored in the hotch-potch genealogy of their gods, in the legends of their fights, victories, and reconciliations.

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 250 by the hill, and it was probably fostered by the misreading of Calvaria, a praying-station, as cavaria, a hollow place or cave, of which I saw an instance during the preparation of this paper. The historical nursemaid, who beheld things from afar, must be answerable for something—"I know that girl, she comes fra' Sheffield"—whilst the blind boy and the mute would add their quota to the wonder.

Whither Piper and children went, when they vanished from sight of the two watchers, into the Koppenberg, it is at this time impossible to determine. The leader gained a start, gained it in a day when electricity could not head a fugitive, and had everything but the number of the convoy in his favour. It is as likely as not that the wily fellow doubled as soon as the lie of the land furthered his purpose, came down to the river and, by pre-arrangement, was able to use it as a silent highway, on which the children passed easily with the current to some district beyond the hue and cry. Once at Bremen there were, what Samuel Johnson might call "potentialities" of evasion, on which I need not dwell.

In 1650, Kirchner, a Jesuit, stated on the alleged authority of a Transylvanian chronicle that the folk of Siebenburge came of the kidnapped Hamelners, and spoke their tongue. The theory had been referred to by Verstegan nearly half a century before Kirchner's Musurgia Universalis appeared, but he discredited it, attributed the likeness of language to Saxon colonisation of Transylvania by Charles the Great, and seems to have known nothing of the chronicler relied on by the later writer. "Some doe report", says Verstegan, "that there are divers found among the Saxons in Transilvania that have the like surnames unto the Burgers of Hamel, and will thereby seem to infer that this jugler or pied piper might by negromancy have transported them thither; but this carrieth


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Rh towards universal empires invariably means progress towards universal deities; despotism, with its subjugation of the independent nobility, always paves the way for some system or other of monotheism.) The appearance of the Christian god, as the record god up to this time, has for that very reason brought equally into the world the record amount of guilt consciousness. Granted that we have gradually started on the reverse movement, there is no little probability in the deduction, based on the continuous decay in the belief in the Christian god, to the effect that there also already exists a considerable decay in the human consciousness of owing (ought); in fact, we cannot shut our eyes to the prospect of the complete and eventual triumph of atheism freeing mankind from all this feeling of obligation to their origin, their causa prima. Atheism and a kind of second innocence complement and supplement each other.

21.

So much for my rough and preliminary sketch of the interrelation of the ideas "ought" (owe) and "duty" with the postulates of religion. I have intentionally shelved up to the present the actual moralisation of these ideas (their being pushed back into the conscience, or more precisely the interweaving of the bad conscience with the idea of God), and at the end of the last paragraph used language to the effect that this moralisation did not exist, and that consequently these ideas had necessarily come to an end, by reason of what had happened to their hypothesis, the credence in our "creditor," in God. The actual facts

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 Rh but little appearance of truth, because it would have been almost as great a wonder unto the Saxons of Transilvania to have had so many strange children brought among them they knew not how, as it were to those of Hamel to lose them; and they could not but have kept memory of so strange a thing, if indeed any such thing had there hapened."

It is not unlikely, I think, that some relic, real or supposed, of the children found in Siebenberge in the Hameln district may have given colour to the belief that they had been traced to Siebenbürge in Transylvania. So a certain correspondence led Schoock to imagine that he had found the epitaph of the Pied Piper in S. Laurence's, Padua. The memorial had been erected by the German nation, and the subject of it, a Transylvanian named Valentine Graeirus or Bacfort, had died at the age of forty-nine in 1524; but as his "rare skill in pipe-playing" had led to his being "admired as another Orpheus", no one could doubt—so thought Schoock—that he was the performer usually credited to 1284!

After all this, is it not somewhat startling to learn, from Mrs. Gerard's Land beyond the Forest, that the story of the juvenile immigrants is still credited in Transylvania? The journey is said to have been performed through subterranean passages, and the Almesche Höhle, in the north-east of the country, is pointed out as being the place where the travellers reissued to the light of day. At the village of Nadesch the arrival of the German ancestors is annually commemorated, but I do not feel sure that they are supposed to have come from Hameln, though Mrs. Gerard so expresses herself that I think it not unlikely such may be the case. On a particular day all the lads dress up as pilgrims and assemble round a flag. Headed by an old man, they go about the streets in procession singing psalms, stopping to dance and to refresh themselves at intervals. When questioned, they say, "Thus came our forefathers,


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86 differ terribly from this theory. It is with the moralisation of the ideas "ought" and "duty," and with their being pushed back into the bad conscience, that comes the first actual attempt to reverse the direction of the development we have just described, or at any rate to arrest its evolution; it is just at this juncture that the very hope of an eventual redemption has to put itself once for all into the prison of pessimism, it is at this juncture that the eye has to recoil and rebound in despair from off an adamantine impossibility, it is at this juncture that the ideas "guilt" and "duty" have to turn backwards—turn backwards against whom? There is no doubt about it; primarily against the "ower," in whom the bad conscience now establishes itself, eats, extends, and grows like a polypus throughout its length and breadth, all with such virulence, that at last, with the impossibility of paying the debt, there becomes conceived the idea of the impossibility of paying the penalty, the thought of its inexpiability (the idea of "eternal punishment")—finally, too, it turns against the "creditor," whether found in the causa prima of man, the origin of the human race, its sire, who henceforth becomes burdened with a curse ("Adam," "original sin," "determination of the will"), or in Nature from whose womb man springs, and on whom the responsibility for the principle of evil is now cast ("Diabolisation of Nature"), or in existence generally, on this logic an absolute white elephant, with which mankind is landed (the Nihilistic flight from life, the demand for Nothingness, or for the opposite of existence, for some other existence, Buddhism and the like)—till suddenly we stand before that paradoxical and awful expedient, through which a

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 252 free people like ourselves, from Saxonia into this land, behind the flag and drum and with staffs in their hands. And because we have not invented this custom, neither did our ancestors invent it, but have transmitted it from generation to generation, so do we, too, desire to hand it down to our children and grandchildren."

One word in conclusion: I have made great inroad on the reader's patience, though I have by no means exhausted my subject, and humbly apologise for being as long-winded as the Piper, without, at the same time, being able to exercise a corresponding charm.

.


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Rh tortured humanity has found a temporary alleviation, that stroke of genius called Christianity:—God personally immolating himself for the debt of man, God paying himself personally out of a pound of his own flesh, God as the one being who can deliver man from what man had become unable to deliver himself—the creditor playing scapegoat for his debtor, from love (can you believe it?), from love of his debtor! . ..

22.

The reader will already have conjectured what took place on the stage and behind the scenes of this drama. That will for self-torture, that inverted cruelty of the animal man, who, turned subjective and scared into introspection (encaged as he was in "the State," as part of his taming process), invented the bad conscience so as to hurt himself, after the natural outlet for this will to hurt, became blocked—in other words, this man of the bad conscience exploited the religious hypothesis so as to carry his martyrdom to the ghastliest pitch of agonised intensity. Owing something to God: this thought becomes his instrument of torture. He apprehends in God the most extreme antitheses that he can find to his own characteristic and ineradicable animal instincts, he himself gives a new interpretation to these animal instincts as being against what he "owes" to God (as enmity, rebellion, and revolt against the "Lord," the "Father," the "Sire," the "Beginning of the world"), he places himself between the horns of the dilemma, "God" and "Devil." Every negation which he is inclined to utter to himself, to the

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text:
Collier's New Encyclopedia (1921)/Garfield, James Abram

GARFIELD, JAMES ABRAM, an American statesman, 20th President of the United States; born in Orange, O., Nov. 19, 1831. The family home was a small log cabin in the Ohio “wilderness,” a region now known as the Western Reserve. He went to school winters, and became an omnivorous reader, especially of the Bible. In the winter of 1849-1850 he attended a seminary at

Chester, O., learned the trade of a carpenter during vacations, and was able to support himself in school from that time by his own exertions. In 1851 he entered an institute at Hiram, O. (now Hiram College), and went thence in 1854 to Williams College, and graduated in 1856. In 1857 he was made president of Hiram College, where he won reputation as an educator. In 1859 he was elected to the Ohio State Senate. In 1861 he was commissioned lieutenant-colonel of the 42d regiment of Ohio Volunteers, and was made a Brigadier in a few months. During the war he distinguished himself more or less at Middle Creek, Shiloh, Corinth, and Chickamauga. In 1863 he left the army to enter Congress, declining the offer of a division command under Thomas. He remained in Congress 16 years. In 1880 he was elected United States Senator from Ohio, but in June the Republican National Convention nominated him to the presidency, and he was elected in November. A controversy arose early in his administration over the Federal offices in New York, especially the office of collector of the port of New York City, which led to the resignation from the United States Senate of Roscoe Conkling and Thomas C. Piatt, of New York, after a bitter and heated contest in the Senate over the confirmation of Garfield's appointees. On July 2, 1881, when passing through the Baltimore and Potomac passenger station in Washington, in company with Mr. J. G. Blaine, to go on board a train, Garfield

was shot by Charles J. Guiteau, a disappointed office-seeker. Garfield lived till Sept. 19, being cared for in a seaside residence at Elberon, N. J. His funeral was a state affair of great solemnity and pomp. A beautiful monument was raised over his remains in a cemetery overlooking Lake Erie, at Cleveland, O.

JAMES A. GARFIELD


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88 nature, naturalness, and reality of his being, he whips into an ejaculation of "yes," uttering it as something existing, living, efficient, as being God, as the holiness of God, the judgment of God, as the hangmanship of God, as transcendence, as eternity, as unending torment, as hell, as infinity of punishment and guilt. This is a kind of madness of the will in the sphere of psychological cruelty which is absolutely unparalleled:—man's will to find himself guilty and blameworthy to the point of inexpiability, his will to think of himself as punished, without the punishment ever being able to balance the guilt, his will to infect and to poison the fundamental basis of the universe with the problem of punishment and guilt, in order to cut off once and for all any escape out of this labyrinth of "fixed ideas," his will for rearing an ideal—that of the "holy God"—face to face with which he can have tangible proof of his own unworthiness. Alas for this mad melancholy beast man! What phantasies invade it, what paroxysms of perversity, hysterical senselessness, and mental bestiality break out immediately, at the very slightest check on its being the beast of action! All this is excessively interesting, but at the same time tainted with a black, gloomy, enervating melancholy, so that a forcible veto must be invoked against looking too long into these abysses. Here is disease, undubitably, the most ghastly disease that has as yet played havoc among men: and he who can still hear (but man turns now deaf ears to such sounds), how in this night of torment and nonsense there has rung out the cry of love, the cry of the most passionate ecstasy, of redemption in love, he turns away gripped

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Collier's New Encyclopedia (1921)/Garfield, James Rudolph

GARFIELD, JAMES RUDOLPH, an American public official. Born at Hiram, Ohio, in 1865, the son of President Garfield, of the United States. After graduating from Williams College in 1885, he studied law at Columbia University and was admitted to the bar in 1888. After serving as a member of the Ohio Senate he became in 1903, Commissioner of Corporations in the United States Department of the Interior. In 1907 President Roosevelt appointed him Secretary of the Interior, a position he held until the close of Roosevelt's administration. He took a prominent part in formulating and carrying out the President's conservation policies. Upon leaving the cabinet he took up the practice of law in Cleveland, Ohio.


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Rh by an invincible horror—in man there is so much that is ghastly—too long has the world been a mad-house.

23.

Let this suffice once for all concerning the origin of the "holy God." The fact that in itself the conception of gods is not bound to lead necessarily to this degradation of the imagination (a temporary representation of whose vagaries we felt bound to give), the fact that there exist nobler methods of utilising the invention of gods than in this self-crucifixion and self-degradation of man, in which the last two thousand years of Europe have been past masters—these facts can fortunately be still perceived from every glance that we cast at the Grecian gods, these mirrors of noble and grandiose men, in which the animal in man felt itself deified, and did not devour itself in subjective frenzy. These Greeks long utilised their gods as simple buffers against the "bad conscience"— so that they could continue to enjoy their freedom of soul: this, of course, is diametrically opposed to Christianity's theory of its god. They went very far on this principle, did these splendid and lion-hearted children; and there is no lesser authority than that of the Homeric Zeus for making them realise occasionally that they are taking life too casually. "Wonderful," says he on one occasion—it has to do with the case of Ægistheus, a very bad case indeed— "Wonderful how they grumble, the mortals against the    immortals

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text:
Collier's New Encyclopedia (1921)/Garfish

GARFISH, SEAPIKE, or GARPIKE (Belone vulgaris), a fish, known also as the sea needle, making its appearance a short time before the mackerel in their annual visit for spawning. It is long and slender, sometimes 2 or 3 feet in length. The name garfish, or garpike, is also given to other species of Belone, and to a ganoid fish of the genus Lepidosteus, found in the fresh waters of America.


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90 Only from us, they presume, comes evil, but in their folly, Fashion they, spite of fate, the doom of their own disaster." Yet the reader will note and observe that this Olympian spectator and judge is far from being angry with them and thinking evil of them on this score. "How foolish they are," so thinks he of the misdeeds of mortals—and "folly," "imprudence," "a little brain disturbance," and nothing more, are what the Greeks, even of the strongest, bravest period, have admitted to be the ground of much that is evil and fatal.—Folly, not sin, do you understand? . . . But even this brain disturbance was a problem—"Come, how is it even possible? How could it have really got in brains like ours, the brains of men of aristocratic ancestry, of men of fortune, of men of good natural endowments, of men of the best society, of men of nobility and virtue?" This was the question that for century on century the aristocratic Greek put to himself when confronted with every (to him incomprehensible) outrage and sacrilege with which one of his peers had polluted himself. "It must be that a god had infatuated him," he would say at last, nodding his head.—This solution is typical of the Greeks, . . . accordingly the gods in those times subserved the functions of justifying man to a certain extent even in evil—in those days they took upon themselves not the punishment, but, what is more noble, the guilt.

24.

I conclude with three queries, as you will see. "Is an

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Rh ideal actually set up here, or is one pulled down?" I am perhaps asked. . . . But have ye sufficiently asked yourselves how dear a payment has the setting up of every ideal in the world exacted? To achieve that consummation how much truth must always be traduced and misunderstood, how many lies must be sanctified, hew much conscience has got to be disturbed, how many pounds of "God" have got to be sacrificed every time? To enable a sanctuary to be set up a sanctuary has got to be destroyed: that is a law—show me an instance where it has not been fulfilled! . . . We modern men, we inherit the immemorial tradition of vivisecting the conscience, and practising cruelty to our animal selves. That is the sphere of our most protracted training, perhaps of our artistic prowess, at any rate of our dilettantism and our perverted taste. Man has for too long regarded his natural proclivities with an "evil eye," so that eventually they have become in his system affiliated to a bad conscience. A converse endeavour would be intrinsically feasible—but who is strong enough to attempt it?—namely, to affiliate to the "bad conscience" all those unnatural proclivities, all those transcendental aspirations, contrary to sense, instinct, nature, and animalism—in short, all past and present ideals, which are all ideals opposed to life, and traducing the world. To whom is one to turn nowadays with such hopes and pretensions?—It is just the good men that we should thus bring about our ears; and in addition, as stands to reason, the indolent, the hedgers, the vain, the hysterical, the tired. . . . What is more offensive or more thoroughly calculated to alienate, than giving any hint of the exalted severity with which we treat ourselves?

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92 And again how conciliatory, how full of love does all the world show itself towards us so soon as we do as all the world does, and 'let ourselves go" like all the world. For such a consummation we need spirits of different calibre than seems really feasible in this age; spirits rendered potent through wars and victories, to whom conquest, adventure, danger, even pain, have become a need; for such a consummation we need habituation to sharp, rare air, to winter wanderings, to literal and metaphorical ice and mountains; we even need a kind of sublime malice, a supreme and most self-conscious insolence of knowledge, which is the appanage of great health; we need (to summarise the awful truth) just this great health!

Is this even feasible to-day? . . . But some day, in a stronger age than this rotting and introspective present, must he in sooth come to us, even the redeemer of great love and scorn, the creative spirit, rebounding by the impetus of his own force back again away from every transcendental plane and dimension, he whose solitude is misunderstanded of the people, as though it were a flight from reality;—while actually it is only his diving, burrowing, and penetrating into reality, so that when he comes again to the light he can at once bring about by these means the redemption of this reality; its redemption from the curse which the old ideal has laid upon it. This man of the future, who in this wise will redeem us from the old ideal, as he will from that ideal's necessary corollary of great nausea, will to nothingness, and Nihilism; this tocsin of noon and of the great verdict, which renders the will again free, who gives back to the world its goal and to man his hope, this Antichrist and Antinihilist, this

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Rh conqueror of God and of Nothingness—he must one day come.

25.

But what am I talking of? Enough! Enough? At this juncture I have only one proper course, silence: otherwise I trespass on a domain open alone to one who is younger than I, one stronger, more "future" than I—open alone to Zarathustra, Zarathustra the godless.

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Author:Nicholas Harris Nicolas

Works

 * "Art. 1.—6. A Synopsis of the Peerage of England", Quarterly Review, Vol. 42, No. 84 (Mar. 1830)
 * The Chronology of History (1833) (1833 edition, 1838 edition )
 * History of the orders of knighthood of the British Empire; of the Order of the Guelphs of Hanover; and of the medals, clasps, and crosses, conferred for naval and military services (1842)
 * Volume 3
 * The dispatches and letters of Vice Admiral Lord Viscount Nelson (1845)
 * Volume 1
 * Volume 2
 * Volume 3
 * Volume 4
 * Volume 5
 * Volume 6
 * Volume 7

title: Author:Nicholas Harris Nicolas