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THIS translation was made with the cooperation of the author, who not only contributed many valuable criticisms and suggestions in regard to terminology, but also read all the proof-sheets as they were being prepared for the press. A few verbal changes have been introduced into the text with a view to making the discussion somewhat clearer.

The difficulties that arise in choosing English equivalents for many German words, are too familiar to require detailed discussion. The translator has derived assistance in this respect from a comparison of other standard translations, especially the English versions of “History of Modern Philosophy”,  “Lectures on Human and Animal Psychology”, and  “Outlines of Psychology”. The terminology here employed differs, however, at many points from that used in the works mentioned. A glossary of the principal terms has been added for the benefit of those familiar with the German. The translation of the word “Perception” is unusual. If it were translated ‘perception’ it would be easily confused, especially in its verbal forms, with the only possible equivalent of “Wahrnehmung”, “wahrnehmen”, and “Anschauung”. Since the process referred to by “Perception” is so entirely different from that indicated by the English word perception, it seemed best to employ a word whose signification is not so fixed. Apprehension was, accordingly, used, and the danger of confusing it


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 with the translation of “Auffassung” was for the most part avoided by using other equivalents for the latter.

The thanks of the translator are due to the author for his courtesy throughout the progress of the work. Mr. has kindly aided in the task of preparing the proof-sheets for the press.

 * Middletown, September, 1896.

C. H. J.

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  AUTHOR’S PREFACE TO THE FIRST GERMAN EDITION.

THIS book has been written primarily for the purpose of furnishing my students with a brief manual to supplement the lectures on Psychology. At the same time it aims to give the wider circle of scientific scholars who are interested in psychology, either for its own sake or for the sake of its applications, a systematic survey of the fundamentally important results and doctrines of modern psychology. In view of this double purpose, I have limited myself in detailing facts to that which is most important, or to the examples that serve most directly the ends of illustration, and have omitted entirely those aids to demonstration and experiment which are properly made use of in the lecture-room. The fact that I have based this treatise on the doctrines that I have come to hold as valid after long years of labor in this field, needs no special justification. Still, I have not neglected to point out both in a general characterization (Introduction § 2), and with references in detail, the chief theories that differ from the one here presented.

The relation in which this book stands to my earlier psychological works will be apparent after what has been said. The “Grundzüge der physiologischen Psychologie” aims


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 to bring the means employed by the natural sciences, especially by physiology, into the service of psychology, and to give a critical presentation of the experimental methods of psychology, which have developed in the last few decades, together with their chief results. This special problem rendered necessary a relative subordination of the general psychological points of view. The second, revised edition of the “Vorlesungen über die Menschen- und Tierseele” ) (the first edition has long been out of date) seeks to give a more popular account of the character and purpose of experimental psychology, and to discuss from the position thus defined those psychological questions which are also of more general philosophical importance. While the treatment in the “Grundzüge” is, accordingly, determined in the main by the relations of psychology to physiology, and the treatment in the “Vorlesungen” by philosophical interests, this Outlines aims to present psychology in its own proper coherency, and in the systematic order which the nature of the subject-matter seems to me to require. In doing this, however, it takes up only what is most important and essential. It is my hope that this book will not be an entirely unwelcome addition even for those readers who are familiar with my earlier works as well as with the discussion of the “Logik der Psychologie” in my “Logik der Geisteswissenschaften” (Logik, 2. Aufl., II, 2. Abt.).

 * Leipzig, January 1896.

W. Wundt.


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  AUTHOR’S PREFACE TO THE GERMAN EDITIONS FROM THE FOURTH TO THE SEVENTH.

THE fourth edition contained more additions and minor revisions than did the second and third editions. The chief change is one which I introduced in compliance with a request that has frequently been made; this change consists in the addition of brief lists of reading references at the end of each of the sections and chief divisions. These references, in keeping with the general character of the book, must of course be limited to the most important contributions to the discussions in question; and not all the important references can be given, but those must be selected which will furnish the reader who wishes to go into the subject more thoroughly with easy means of finding further references for his study. Sections of my “Grundzüge der physiologischen Psychologie”, and my “Vorlesungen über die Menschen- und Tierseele”, which have been included in these lists of references are cited from the fifth and third editions respectively, and are referred to by abbreviated titles ).


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 Beginning with the sixth edition a number of diagrams have been included. These are intended to render the discussions to which the figures relate more intelligible to the reader who is not acquainted with the natural sciences which contribute to psychology.

 * Leipzig, March 1901 and January 1905.

W. Wundt.


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  TRANSLATOR’S PREFACE TO THE SECOND ENGLISH EDITION.

THIS second edition includes all that the author has incorporated in the fourth German edition. The most extended additions to the text are to be found on the following pages of this edition: 18-20, 50, 78-79, 94, 97-99, 108, 110-113, 127, 138, 184-185, 192-193, 221-222, 232-233, 248-251, 271-274, 285-286, 306-307, 330, 341-345, 346-349. There are also a number of lesser revisions. The reading references which the author inserted in his fourth edition are repeated without change of any kind except the substitution of English titles for German titles wherever this was possible. Since the references are presented by the author as a selected bibliography, it did not seem wise to make any additions. The pages on which these references appear in this edition are given in the index under “References”.

Changes have been freely introduced in the phraseology of the English translation. It has not been necessary to make any significant changes in the terminology adopted for the earlier edition. The translator is under obligations to the reviewers of his work, and to a number of those who have used the book as a class text-book, for suggestions of which he has taken advantage in his work of revision. It is hoped that these friendly critics will find the present form


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 of the translation improved at points where the earlier edition may have been open to objection. Finally, the translator wishes to acknowledge his obligations to the publisher who has spared no pains in the effort to make as easy as possible the difficult task of putting an English book through a German press.

 * New Haven, 1902.

C. H. J.


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  TRANSLATOR’S PREFACE TO THE THIRD ENGLISH EDITION.

THIS edition includes all that is in the seventh German edition. The principle changes since the fourth German edition, from which the second English edition was made, consist in the figures which have been added and in additions to the text which appear in this volume on the following pages: 34, 36-37, 44-46, 53, 54-55, 58, 64, 69-70, 76-77, 82-83, 96-97, 105, 109, 111-112, 128-129, 132, 139-140, 142, 151, 154-155, 166-167, 209, 223, 224, 225-227, 235-237, 239-242, 246, 279-281, 364-365, 367. Minor revisions need not be especially noted as they do not modify the essential character of the book. Advantage has been taken of the opportunity afforded by a resetting of the type to make a thorough revision of the English. This has not, however, led to any changes in terminology as compared with earlier editions.

 * New Haven, 1907.

C. H. J.


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 p. 1 sq. (portrait of T. B. Broadbent from miniature by Partridge), 1822, pp. 198, 285, 289, 1828, p.69; Williams's Mem. of Belsham, 1833 p. 610; information from Rev. E. Pilcher.]

 BROADFOOT, GEORGE (1807–1845), major, the eldest of three brothers who all fell in the service of their country, entered the Indian army as an ensign in the 34th regiment of Madras native infantry, in January 1826. The greater part of his earlier service was passed with his regiment. Returning to England on furlough in 1836, he held the appointment of orderly officer at Addiscombe for thirteen months. In May 1841 he was sent to Cabul in command of the escort which accompanied the families of the Afghan chiefs, Shah Sujah and Zemán Shah to that place. On reaching Cabul, a portion of the escort was formed into a company of sappers and miners, which, under the command of Broadfoot, marched with Sir Robert Sale's force from Cabul to Jellálabád in October 1841, Broadfoot being specially mentioned in the despatches for his gallantry in the actions with the Afghans between Cabul and Gandamak. At Jellálabád Broadfoot became garrison engineer, and by his skill and vigour speedily restored the defences of the town, which had been found in a ruinous condition. During the siege of Jellálabád by the Afghans, Broadfoot was the life and soul of the garrison, and aided by his friend Havelock, then a captain of foot [see ], was instrumental in preventing a capitulation, which at one time had been resolved on by Sir Robert Sale and a majority of the principal officers of the force. In one of the sorties made by the beleaguered garrison Broadfoot was severely wounded. He subsequently accompanied General Pollock's army of retribution to Cabul, again distinguishing himself in the actions which were fought at Mammu Khél, Jagdallak, and Tezín. At the close of the war he was created a companion of the Bath, and was appointed commissioner of Moulmein, from which office he was transferred to that of agent to the governor-general on the Sikh frontier.

While filling the latter post Broadfoot was present at the sanguinary engagements of Mudki and Ferozshah, in the last of which (21 Dec. 1845) he was mortally wounded. His death and his services were thus described in Sir Henry Hardinge's report on the battle: 'It is now with great pain that I have to record the irreparable loss I have sustained, and more especially the East India Company's service, in the death of Major Broadfoot of the Madras army, my political agent. He was thrown from his horse by a shot, and I failed in prevailing upon him to leave the field. He remounted, and shortly afterwards received a mortal wound. He was brave as he was able in every branch of the political and military service.'

 BROADWOOD, JOHN (1732–1812), pianoforte manufacturer, was born at Cockburnspath, Dunbar, N.B., in 1732. He came of an old family of Northumbrian yeomen, who. in the sixteenth century owned land near Hexham, but in the eighteenth century moved into Scotland. Broadwood's grandfather was John Broadwood of Oldhamstock, East Lothian, who married (1679) one Katherine Boan. His youngest son, James, married Margaret Pewes, and their eldest son was the celebrated pianoforte maker. Broadwood is said to have walked from Scotland to London to seek his fortune as a cabinet-maker. He found employment and ultimately entered into partnership with Burkhardt Tschudi, a Swiss harpsichord maker, who came to England in 1718, and in 1732 had taken the house in Great Pulteney Street, which is still the place of business of his descendants. In 1769 Tschudi retired (reserving to himself certain royalties and the right of tuning harpsichords at the oratorios) in favour of Broadwood, who had married his daughter Barbara, though for some time longer the style of the firm remained Tschudi & Broadwood. After the death of Tschudi (in 1773) his son entered for a short time into partnership with Broadwood, but in 1783 the business was in the sole hands of the latter, and remained so until 1795, when Broadwood's eldest son, James Tschudi Broadwood, was taken into partnership with his father. The latter died in 1812 and was buried in the burial-ground of the methodist chapel in Tottenham-Court Road.

Without entering into technical details it is impossible to describe the changes and improvements introduced in the construction of pianofortes by Broadwood and his partners. The history of the firm during this period is practically the history of the pianoforte, and the instruments manufactured in Great Pulteney Street acquired a European reputation by means of their admirable qualities. Broadwood's first patent, dated 17 July 1783, is for a 'new constructed pianoforte, which is far superior to any instrument of the kind heretofore constructed,' but it is known that prior to this he was engaged in assisting


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 Americus Backers in perfecting the so-called English or direct lever action, which was patented by Backers's apprentice after his master's death in 1777. Personally Broadwood was an amiable and cultivated man, and his society was sought after by many of the most influential personages of the day. He was a clear-headed man of business, and very independent and energetic. There is a portrait of him painted at the age of eighty by John Harrison, which was engraved by W. Say and published on 1 Aug. 1812.

 BROCAS, BERNARD (1330?–1395), third son of Sir John de Brocas, knight, of Clewer and Windsor, who was master of the horse to King Edward III, was born about 1330. The family came from Gascony, where they had fought and suffered for the English cause against the French for several generations before John de Brocas became an officer of the household of Edward II, and settled in England. Brocas was one of the favourite knights of the Black Prince, with whom he was certainly present at the battle of Poitiers, almost certainly at Crécy and Najara. After the peace of Brétigny, he and other members of his family were employed in the settlement of Aquitaine, where he held the office of constable, and on the death of the prince he was specially invited to his funeral. He was also a friend of William of Wykeham, whose first acquaintance with his family seems to have been connected with the building of Windsor Castle, in the earlier operations of which Sir John had been employed. Of the three knights present by invitation at Wykeham's enthronement at Winchester, Brocas was one. In the year 1377, Wykeham's first act, after emerging from the difficulties in which he had been placed by his political struggle with John of Gaunt, was to make Brocas 'chief surveyor and sovereign warden of our parks … throughout our bishopric.' Soon after this he became the chief trustee of the Brocas estates.

Immediately after the death of Edward III, Brocas was appointed captain of Calais, an appointment which he held only for a short time, but he was now constantly employed in various diplomatic and military services. He also sat for Wiltshire in one parliament (1391) and for Hampshire in ten (between 1367 and 1395), closely connected with Wykeham in his political line of conduct. On or soon after Richard's marriage with Anne of Bohemia, he became the queen's chamberlain, and he is said to have also been chamberlain to the Comte de Hainault.

Brocas was thrice married: (1) About 1354, to Agnes, daughter and heiress of Sir Mauger Vavasour of Denton, Yorkshire, from whom he was divorced. (2) In 1361, to Mary des Roches, daughter and heiress of Sir John des Roches, and collaterally descended from Peter de Rupibus, bishop of Winchester. This lady was the widow of Sir John de Borhunte, knight. With her Brocas received several estates, amongst others Roche Court, near Fareham, Hampshire, which has continued ever since in possession of his lineal descendants and representatives. Through this second marriage Sir Bernard became master of the royal buckhounds, an hereditary office retained by his descendants for three centuries. (3) To Katharine, widow of Sir Hugh Tyrrell, in 1382, soon after which he parted with some of his estates to the priory of Southwick, and others to the parish church of Clewer, where he founded the Brocas chantry.

Before his second marriage Brocas came, through the agency of his uncle, Bernard Brocas, rector of Guildford, into possession of the estate which formed his chief property, Beaurepaire, near Basingstoke. Here he built a house, which has long ago been pulled down. Brasses and monuments of the Brocas family are still to be seen in the neighbouring churches of Sherborne St. John and Bramley. Brocas died in 1395, and was buried in St. Edmund's Chapel in Westminster Abbey. That his handsome monument stands so close to the royal tombs is a mark of the estimation in which he was held by his master. The inscription on the tomb runs thus: 'Hic jacet Bernardus Brocas miles T. T. quondam camerarius Anne Regine Anglie cujus anime propitietur Deus.' The recumbent figure is apparently of a much later date, but certainly antecedent to the time of Addison, who, in the 'Spectator,' describes the verger of the abbey as pointing out to Sir Roger de Coverley 'the old lord who cut off the King of Morocco's head,' a story which deeply impressed Sir Roger. The remark was occasioned by the crest, which represents what is heraldically called 'a Moor's head orientally crowned.' This crest is found on the seals of Sir Bernard Brocas, along with the lion rampant of the Brocas arms, as early as 1361. He was the first to use it, and it has been borne by his descendants ever since, but its origin is not known. It was, of course, granted by Edward III, and probably represented some


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 feat of war or chivalry. It may be remarked that the features of the 'Moor' are represented in all the seals as of the distinct, and even exaggerated, negro type.

The son of Brocas by his second wife, of the same name as himself, who also held office at Richard's court, was executed in 1400 by Henry IV for his share in the conspiracy formed in favour of his dethroned master. Shakespeare mentions him in his 'Richard II ' as one of the conspirators—

In some of these details the poet was misled by his authorities. The 'Brocas' at Eton and 'Brocas Street' in Windsor take their name from this family, to whom considerable portions of Eton and Windsor once belonged.

 BROCHMAEL, YSGYTHRAWG (fl. 584), king of Powis, is mentioned in Llywarch Hen's elegy (trip. 37), a poem which Dr. Guest (Origines Celticæ, ii. 289) has referred to the overthrow of Uriconium and the desolation of the Severn Valley by Ceawlin, king of the West Saxons in 584. The country of Kyndylan, the chief whose death Llywarch Hen bewails, is there called the land of Brochmael, and it is probable, therefore, that Brochmael was lord of that part of Britain, and that it was under his command that the Welsh (Britons) checked Ceawlin's career of conquest at Fethan-leag or Faddiley. When in 613 (Annales Cambricæ; A.-S. Chron. 607) Æthelfrith of Northumbria overthrew the Welsh at the battle of Chester, Bæda says that the monks of Bangor who had come to pray for the success of their countrymen were under the care of Brochmael, who stayed with them while the battle was fought, and who left them and fled when the victorious Æthelfrith attacked them. In this battle Selim, the son of Cynan, was slain, and as Cynan is said to have been the son of Brochmael, it is evident that he must have been an old man at the time, and 'therefore may very well have been king of Powis when [q. v.] attacked Uriconium'.

 BROCK, DANIEL DE LISLE (1762–1842), bailiff of Guernsey from 1821 to 1842, belonged to an English family established in Guernsey as early as the sixteenth century. His father, John Brock of St. Peter's, who had been a midshipman in the royal navy, married Elizabeth de Lisle, daughter of the then lieutenant-bailiff of the island, and by her had fourteen children, ten of whom attained maturity. John Brock died in 1777, at the age of 48. Daniel de Lisle, his third son, was born in Guernsey on 10 Dec. 1762. After such schooling as the island afforded in those days, he was placed at Alderney under the tuition of M. Vallat, a Swiss pastor, afterwards rector of St. Peter-in-the-Wood, Guernsey, and subsequently at a school at Richmond, Surrey. He was, however, taken away at the age of fourteen to accompany his father, who was in failing health, to France, where the latter died at Dinan. He spent about twelve months in visiting the Mediterranean, Switzerland, and France, in 1785-6, and twelve years later, in 1798, was elected a jurat of the royal court of Guernsey, from which time his name is intimately associated with the history of his native place. On four separate occasions, between 1804 and 1810, he was deputed by the states and royal court of Guernsey to represent them in London, in respect of certain measures affecting the trade and ancient privileges of the island. In 1821 he was appointed bailiff, or chief magistrate, of the island, and soon after was again despatched to London, to protest, which he did with success, against the extension to Guernsey of the new law prohibiting the import of corn until the price should reach 80s. a quarter. In 1832, when the right of the inhabitants to be tried in their own courts was menaced by a proposed extension of the power of writs of habeas corpus to the island, Brock and Mr. Charles de Jersey, king's procureur, were sent to London to oppose the measure, and did so with success. Three years later Brock was once more despatched to London at the head of a deputation to protest against the proposed deprivation of the Channel Islands of their right of exporting corn into England free of duty. Owing to the remonstrance of the deputation, a select committee of the House of Commons was appointed to inquire into the subject, and the bill was subsequently withdrawn. On this occasion the states of Jersey presented Brock with a service of plate valued at 100l., and his portrait was placed in the royal court-house of Guernsey. Brock was married and had two children: a son, who became a captain in the 20th foot, and a daughter. He died in Guernsey on 24 Sept.


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586

{{Hoyt quote | num = | text = Vox diversa sonat: populorum est vox tamen una, Cum verus Patrlb diceris esse Pater. There are many different voices and languages; but there is but one voice of the peoples when you are declared to be the true "Father of your country." Martial—De Spectaculis. ILL 11. | seealso = (See also {{sc|Juvenal) We, that would be known The father of our people, in our study And vigilance for their safety, must not change Their ploughshares into swords, and force them from The secure shade of their own vines, to be Scorched with the flames of war. | author = Massinger | work = The Maid of Honour. Act I. 1. | seealso = (See also {{sc|Juvenal) Nescio quariatale solum dulcedine cartes Ducit, et immemores non sinit esse sui. Our native land charms us with inexpressible sweetness, and never allows us to forget that we belong to it. Qym—E-pistolas Ex Ponlo. I. 3. 35. | author = | work = | place = | note = | topic = Patriotism | page = 586 }}

{{Hoyt quote | num = | text = Omne solum forti patria est. The whole earth is the brave man's country. Ovid—Fasti. I. 501. | seealso = (See also {{sc|Paine, Plutarch}}) | topic = Patriotism | page = 586 }}

{{Hoyt quote | num = | text = Patria est, ubicunque est bene. Our country is wherever we are well off. Pacuvtus, quoted by Cicero—Tuseidan. Disputations. V. 37. Aristophanes. Plautus. Euripides—Fragmenta Incerta. Phtpiskus—Dion Cassius. I. 171.

| seealso = (See also {{sc|Qutntus) My country is the world, and my religion is to do good. Thos. Paine—Bights of M an. Ch. V. lg | seealso = (See also {{sc|Ovtd) They know no country, own no lord, Their home the camp, their law the sword. Free rendering of passage in Silvio Pellico's Enfernio de Messina. Act V. Sc. 2. | author = | work = | place = | note = | topic = Patriotism | page = 586 }}

{{Hoyt quote | num = | text = Millions for defence, but not one cent for tribute. Attributed to Chas. C. Ptnckney when Ambassador to the French Republic. (1796) Denied by him. Said to have been "Not a penny—not a sixpence." Attributed also to Robert Goodloe Harper, of South Carolina. I have ten thousand for defense, but none to surrender; if you want our weapons, come and get them. The response of an ancient General. | author = | work = | place = | note = | topic = Patriotism | page = 586 }}


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 OBSCURITY

OBSCURITY

under

{{Hoyt quote | num = | text = She dwelt among the untrodden ways Beside the springs of Dove, A maid whom there were none to praise And very few to love. Wordsworth—She Dwelt Among the Untrodden Ways. OCCUPATION | seealso = (See also {{sc|Labor, Work, and Different Occupations) I hold every man a debtor to his profession; from the which as men of course do seek to receive countenance and profit, so ought they of duty to endeavor themselves, by way of amends, to be a help and ornament thereunto. Bacon—Maxims of the Law. Preface. | author = | work = | place = | note = | topic = | page = 565 }}

{{Hoyt quote | num = | text = Quam quisque novit artem, in hac se exerceat. Let a man practise the profession which he best knows. Cicero—Tuscvlanarum Disputationum. I. 18. | author = | work = | place = | note = | topic = | page = 565 }}

{{Hoyt quote | num = | text = The ugliest of trades have their moments of pleasure. Now, if I were a grave-digger, or even a hangman, there are some people I could work for with a great deal of enjoyment. Douglas Jerrold:—Jerrold's Wit. Ugly Trades. | author = | work = | place = | note = | topic = | page = 565 }}

{{Hoyt quote | num = | text = And sure the Eternal Master found The single talent well employ'd. | author = Samuel Johnson | work = On the Death of Robert Levet. St. 7. | author = | work = | place = | note = | topic = | page = 565 }}


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 PATRIOTISM PATRIOTISM

{{Hoyt quote | num = | text = Our country, right or wrong! When right, to be kept right; when wrong, to be put right! Carl Schurz—Speech in V. S. Senate. (1872) | seealso = (See also {{sc|Decatur) Where's the coward that would not dare To fight for such a land? Scott—Marmion. Canto IV. St. 30. | author = | work = | place = | note = | topic = Patriotism | page = 587 }}

{{Hoyt quote | num = | text = Servare cives, major est virtus patriae patri. To preserve the life of citizens, is the greatest virtue in the father of his country. Seneca—Octavia 444. | author = | work = | place = | note = | topic = Patriotism | page = 587 }}

{{Hoyt quote | num = | text = Had I a dozen sons,—each in my love alike, for their country, than one voluptuously surfeit out of action. Coriolanus. Act I. Sc. 3. L. 24. I do love My country's good with a respect more tender, More holy and profound, than mine own life. Coriolanus. Act III. Sc. 3. L. 111. | author = | work = | place = | note = | topic = Patriotism | page = 587 }}
 * * * I had rather have eleven die nobly

{{Hoyt quote | num = | text = Where liberty is, there is my country. Algernon Sidney's motto. | author = | work = | place = | note = | topic = Patriotism | page = 587 }}

{{Hoyt quote | num = | text = He held it safer to be of the religion of the King or Queen that were in being, for he knew that he came raw into the world, and accounted it no point of wisdom to be broiled out of it. John Taylor—The Old, OH, Very Old Man. ({{sc|Parr.}}) | author = | work = | place = | note = | topic = Patriotism | page = 587 }}

{{Hoyt quote | num = | text = A saviour of the silver -coasted isle. | author = Tennyson | work = Ode on Death of Duke of Wellington. Pt. VI. | author = | work = | place = | note = | topic = Patriotism | page = 587 }}

{{Hoyt quote | num = | text = Put none but Americans on guard tonight. Attributed to Washington. The only basis for this order seems to be found in Washington's circular letter to regimental commanders, dated April 30, 1777, regarding recruits for his body guard. "You will therefore send me none but natives." A few months before, Thomas Hickey, a deserter from the British army, had tried to poison Washington, had been convicted and hanged. | author = | work = | place = | note = | topic = Patriotism | page = 587 }}

{{Hoyt quote | num = | text = Hands across the sea, Feet on English ground, The old blood is bold blood, the wide world round. Byron Webber—Hands Across the Sea. Let our object be, our country, our whole country, and nothing but our country. Daniel Webster—Address at the Laying of the Comer-Stone of the Bunker Hill Monument. June 17, 1825. | author = | work = | place = | note = | topic = Patriotism | page = 587 }}

{{Hoyt quote | num = | text = Thank God, I—I also—am an American! Daniel Webster—Completion of Bunker Hill Monument. June 17, 1843. la Sink or swim, live or die, survive or perish, I give my hand and heart to this vote. Daniel Webster—Eulogy on Adams and Jefferson. | author = | work = | place = | note = | topic = Patriotism | page = 587 }}

{{Hoyt quote | num = | text = I was born an American; I live an American; I shall die an American! Daniel Webster—Speech. July 17, 1850. | author = | work = | place = | note = | topic = Patriotism | page = 587 }}

{{Hoyt quote | num = | text = Patriotism has become a mere national self assertion, a sentimentality of flag-cheering with no constructive duties. H. G. Wells-—Future in America. | author = | work = | place = | note = | topic = Patriotism | page = 587 }}

{{Hoyt quote | num = | text = The lines of red are lines of blood, nobly and unselfishly shed by men who loved the liberty of their fellowmen more than they loved their own lives and fortunes. God forbid that we should have to use the blood of America to freshen the color of the flag. But if it should ever be necessary, that flag will be colored once more, and in being colored will be glorified and purified. Woodrow Wilson—Flag Day Speech. May 7,1915. | author = | work = | place = | note = | topic = Patriotism | page = 587 }}

{{Hoyt quote | num = | text = Our country—whether bounded by the St. John's and the Sabine, or however otherwise bounded or described, and be the measurements more or less;—still our country, to be cherished in all our hearts, and to be defended by all our hands. Robt. C. Winthrop—Toast at Faneuil Hall. July 4, 1845. Our country, however bounded. Toast founded on the speech of Winthrop. | seealso = (See also {{sc|Decatur}}) | topic = Patriotism | page = 587 }}

{{Hoyt quote | num = | text = There are no points of the compass on the chart of true patriotism. Robt. C. Winthhop—Letter to Boston Commercial Club. June 12, 1879. | author = | work = | place = | note = | topic = Patriotism | page = 587 }}

{{Hoyt quote | num = | text = Our land is the dearer for our sacrifices. The blood of our martyrs sanctifies and enriches it. Their spirit passes into thousands of hearts. How costly is the progress of the race. It is only by the giving of life that we can have life. Rev. E. J. Young—Lesson of the Hour. In Mag. of History. Extra. No. 43. Originally pub. in Monthly Religious Mag., Boston, May, 1865. | seealso = (See also {{sc|Lincoln}} under {{sc|Soldiers}}) | topic = Patriotism | page = 587 }}

{{Hoyt quote | num = | text = America is the crucible of God. It is the melting pot where all the races are fusing and reforming. . . these are the fires of God you've come to. . . . Into the crucible with you all. God is making the American. Zangwill—The'Melting Pot. | author = | work = | place = | note = | topic = Patriotism | page = 587 }}


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566


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588
 * 1) PEACE ##

{{Hoyt quote | num = | text = In pace ut sapiens aptarit idonea bello. Like as a wise man in time of peace prepares for war. Horace:—Satires. II. 2. 111. | seealso = (See also {{sc|Vegetius)


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610


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QUALITY


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654


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674

RIGHT; RIGHTS


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 PEACE PEACE

) | topic = Peace | page = 589 }}

) | topic = Peace | page = 589 }}

{{Hoyt quote | num = | text = Allay the ferment prevailing hi America by removing the obnoxious hostile cause—obnoxious and unserviceable—for their merit can only be in action. "Non dimicare et vincare." William Pitt the Elder—Speech. Jan. 20, . Referring to the American Colonics. | seealso = (See also {{sc|Wilson)


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 Rh

{{Hoyt quote | num = | text = The Duty of an Opposition is to oppose. Quoted by Randolph Churchill. | seealso = (See also {{sc|Stanley) | author = | work = | place = | note = | topic = Politics | page = 611 }}

{{Hoyt quote | num = 5 | text = One of the greatest of Romans, when asked what were his politics, replied, "Imperium et libertas." That would not make a bad programme for a British Ministry. Randolph Churchill—Speech. Mansion House, London. Nov. 10, 1879. | author = | work = | place = | note = | topic = Politics | page = 611 }}

{{Hoyt quote | num = | text = Here the two great interests Imperium et LibertaSj res olim insociabiles (saith Tacitus), began to incounter each other. Sir Winston Churchill—Dim BrUannici. P. 849. (1675) | topic = Politics | page = 611 }}

{{Hoyt quote | num = | text = Nam ego in ista sum sententia, qua te fuisse semper scio, nihil ut feurit in suffragiis voce melius. I am of the opinion which you have always held, that "viva voce" voting at elections is the best method. Cicero—De Legions. III. 15. Philippics. IV. 4. Tacitus—Agricola. Ch. III. | author = | work = | place = | note = | topic = Politics | page = 611 }}

{{Hoyt quote | num = 5 | text = It is a condition which confronts us—not a theory. Grover Cleveland—Annual Message. (1887) | seealso = (See also {{sc|Disraeli}}) | topic = Politics | page = 611 }}

{{Hoyt quote | num = | text = Party honesty is party expediency. Grover Cleveland—Interview in New York Commercial Advertiser. Sept. 19, 1889. | author = | work = | place = | note = | topic = Politics | page = 611 }}

{{Hoyt quote | num = | text = Laissez faire, laissez passer. Let it alone. Let it pass by. Colbert, according to Lord John Russell. See report of his speech in the London Times, April 2, 1840. Attributed to Gournat, Minister of Commerce, at Paris, 1751. Also to Quesnat. Quoted by Adam Smith—Wealth of Nations. | author = | work = | place = | note = | topic = Politics | page = 611 }}

{{Hoyt quote | num = | text = Free trade is not a principle, it is an expedient. Benj. Disraeli—On Import Duties. April 25, 1843. | seealso = (See also {{sc|Cleveland) The Right Honorable gentleman [Sir Robert Peel] caught the Whigs bathing and walked away with their clothes. Benj. Disraeli—Speech. House of Commons, Feb. 28, 1845. | author = | work = | place = | note = | topic = Politics | page = 611 }}

{{Hoyt quote | num = | text = Party is organized opinion. Benj. Disraeli—Speech. Oxford, Nov. 25, 1864. | author = | work = | place = | note = | topic = Politics | page = 611 }}

{{Hoyt quote | num = | text = Principle is ever my motto, no expediency. Benj. Disraeli—Sybil. Bk. II. Ch. II. | seealso = (See also {{sc|Cleveland}}) | topic = Politics | page = 611 }}

{{Hoyt quote | num = | text = Information upon points of practical politics. Benj. Disraeli—Vivian Gray. Ch. XIV. Given by Walsh as first appearance of the phrase "practical politics." All the ten-to-oners were in the rear, and a dark horse, which had never been thought of, and which the careless St. James had never even observed in the list, rushed past the grand stand in sweeping triumph. Benj. Disraeli—The Young Duke. Bk. II. Ch.V. | seealso = (See also {{sc|Thackeray}}) | topic = Politics | page = 611 }}

{{Hoyt quote | num = | text = Damned Neuters, in their Middle way of Steering, Are neither Fish, nor Flesh, nor good Red Herring. Dryden—Duke of Guise. Epilogue. Phrase used by Dr. Smith. Ballet. Ch. LX. In Musarum Delicice. | author = | work = | place = | note = | topic = Politics | page = 611 }}

{{Hoyt quote | num = | text = What is a Communist? One who has yearnings For equal division of unequal earnings. Ebenezer Elliot—Epigrams. | author = | work = | place = | note = | topic = Politics | page = 611 }}

{{Hoyt quote | num = | text = All political power is a trust. Charles James Fox. (1788) | topic = Politics | page = 611 }}

{{Hoyt quote | num = | text = Oh! we'll give 'em Jessie When we rally round the polls. Popular song of Fremont's Supporters in the Presidential Campaign of 1856. | author = | work = | place = | note = | topic = Politics | page = 611 }}

{{Hoyt quote | num = | text = I always voted at my party's call, And I never thought of thinking for myself at all. W. S. GHiBERT—H. M. S. Pinafore. | author = | work = | place = | note = | topic = Politics | page = 611 }}

{{Hoyt quote | num = | text = Measures, not men, have always been my mark. | author = Goldsmith | work = Good-Natured Man. Act II. | seealso = (See also {{sc|Burke}}) | topic = Politics | page = 611 }}

{{Hoyt quote | num = | text = Who, born for the universe, narrow'd his mind, And to party gave up what was meant for mankind. | author = Goldsmith | work = Retaliation. L. 31. | author = | work = | place = | note = | topic = Politics | page = 611 }}

{{Hoyt quote | num = | text = Who will burden himself with your liturgical parterre when the burning questions [brennende Fragen] of the day invite to very different toils? Hagenbach—Grundlinien der Liturgik und ffomiletik. (1803) "Burning question" used by Edward Miall, M.P., also by Disraeli in the House of Commons, March, 1873. | author = | work = | place = | note = | topic = Politics | page = 611 }}


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 PRIMROSE PRINTING


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Rh


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 ROOK ROME ROOK

{{Hoyt quote | num = | text = Every one soon or late comes round by Rome. Robert Browning—Ring and the Book. V. - | seealso = (See also {{sc|La Fontaine) q When they are at Rome, they do there as they see done. | author = Burton | work = Anatomy of Melancholy. | place = III. 4. 2. | seealso = (See also {{sc|Augustine) Rome! my country! city of the soul! Byron—CAiZde Harold. Canto IV. St. 78. | author = | work = | place = | note = | topic = | page = 677 }}

{{Hoyt quote | num = | text = When falls the Coliseum, Rome shall fall; And when Rome falls—the World. Byron—Childe Harold. Canto IV St. 145. | author = | work = | place = | note = | topic = | page = 677 }}

{{Hoyt quote | num = | text = You cheer my heart, who build as if Rome would be eternal. Augustus Cesar to Piso. See Plutarch— Apothegms. "Eternal Rome" said by Tibullus. II. 5. 23. Repeated by Ammianus Marcellinus—Rerum Gestarum. XVI. Ch.X. 14. | author = | work = | place = | note = | topic = | page = 677 }}

{{Hoyt quote | num = | text = Cuando i, Roma fueres, haz como vieres. When you are at Rome, do as you see. | author = Cervantes | work = Don Quixote. | place = | seealso = (See also {{sc|Augustine}}) | topic = | page = 677 }}

{{Hoyt quote | num = | text = Y a Roma por todo. To Rome for everything. | author = Cervantes | work = Don Quixote. | place = 2. 13. 55. | author = | work = | place = | note = | topic = | page = 677 }}

{{Hoyt quote | num = | text = Quod tantis Romana manus contexuit annis Proditor unus iners angusto tempore vertit. What Roman power slowly built, an unarmed traitor instantly overthrew. Claudianus—In Rufinum. II. 52. | author = | work = | place = | note = | topic = | page = 677 }}

{{Hoyt quote | num = | text = Veuve d'un peuple-roi, mais reine encore du monde. [Rome] Widow of a King-people, but still queen of the world. Gabriel Gilbert'—Papal Rome. | author = | work = | place = | note = | topic = | page = 677 }}

{{Hoyt quote | num = | text = Rome, Rome, thou art no more As thou hast been! On thy seven hills of yore Thou sat'st a queen. Mrs. Hemans—Roman Girl's Song. | author = | work = | place = | note = | topic = | page = 677 }}

{{Hoyt quote | num = 15 | text = Omitte mirari beatffi Fumum et opes strepitumque Romae. Cease to admire the smoke, wealth, and noise of prosperous Rome. Horace—Carmina. III. 29. 11. | author = | work = | place = | note = | topic = | page = 677 }}

{{Hoyt quote | num = | text = In tears I tossed my coin from Trevi's edge. A coin unsordid as a bond of love— And, with the instinct of the homing dove, gave to Rome my rendezvous and pledge. And when imperious Death Has quenched my flame of breath, Oh, let me join the faithful shades that throng that fount above. Robert Underwood Johnson—Italian RhapTous chemins vont a Rome; ainsi nos concurrents Crurent pouvoir choisir des sentiers differents. All roarls lead to Rome, but our antagonists think we should choose different paths. La Fontaine—Le .luge, Arbitre. Fable XII. OQ A | seealso = (See also {{sc|Browning) -<**


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Rh

PREJUDICE


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Rh

{{Hoyt quote | num = | text = He maketh the deep to boil like a pot. Job. XLI. 31., Past are three summers since she first beheld The ocean ; all around the child await Some exclamation of amazement here: She coldly said, her long-lasht eyes abased, Is this the mighty ocean? is this all? Walter Savage Landor—{JeWr-. Bk. V But I have sinuous shells of pearly hue; Shake one, and it awakens; then apply Its polished lips to your attentive ear, And it remembers its august abodes, And murmurs as the ocean murmurs there. Walter Savage Landor—Gebir. Bk. V. | seealso = (See also {{sc|Hamilton) | author = | work = | place = | note = | topic = Ocean | page = 567 }}

{{Hoyt quote | num = 15 | text = The land is dearer for the sea, The ocean for the shore. Lucy Larcom—On the Beach. St. 11. | author = | work = | place = | note = | topic = Ocean | page = 567 }}

{{Hoyt quote | num = | text = "Would'st thou,"—so the helmsman answered, "Learn the secret of the sea? Only those who brave its dangers Comprehend its mystery!" | author = Longfellow | work = The Secret of the Sea. St. 8. | author = | work = | place = | note = | topic = Ocean | page = 567 }}

{{Hoyt quote | num = | text = It is a pleasure for to sit at ease Upon the land, and safely for to see How other folks are tossed on the seas That with the blustering winds turmoiled be. Lucretius. Translated from Amtot's Introduction to Plutarch, by Sir Thomas North. (1579) | author = | work = | place = | note = | topic = Ocean | page = 567 }}

{{Hoyt quote | num = 15 | text = Rich and various gems inlay The unadorned bosom of the deep. | author = Milton | work = Comvs. 22. | seealso = (See also {{sc|Gray}}) | topic = Ocean | page = 567 }}

{{Hoyt quote | num = | text = Distinct as the billows, yet one as the sea. James Montgomery—The Ocean. St. 6. | author = | work = | place = | note = | topic = Ocean | page = 567 }}

{{Hoyt quote | num = | text = And Thou, vast Ocean! on whose awful face Time's iron feet can print no ruin trace. Robert Montgomery—The Omnipresence of the Deity. Pt. I. St. 20. | seealso = (See also {{sc|Byron}}) | topic = Ocean | page = 567 }}

{{Hoyt quote | num = | text = He laid his hand upon "the Ocean's mane," And played familiar with his hoary locks. Pollok—Course of Time. Bk. IV. L. 689. | seealso = (See also {{sc|Byron}}) | topic = Ocean | page = 567 }}

{{Hoyt quote | num = | text = Deep calleth unto deep. Psalms. XLII. 7. | author = | work = | place = | note = | topic = Ocean | page = 567 }}

{{Hoyt quote | num = | text = If I take the wings of the morning, and dwell in the uttermost parts of the sea. Psalms. CXXXIX. 9. | author = | work = | place = | note = | topic = Ocean | page = 567 }}

{{Hoyt quote | num = | text = Why does the sea moan evermore? Shut out from heaven it makes its moan, It frets against the boundary shore; All earth's full rivers cannot fill The sea, that drinking thirsteth still. Christina G. Rossetti—By the Sea. St. 1. | author = | work = | place = | note = | topic = Ocean | page = 567 }}

{{Hoyt quote | num = | text = Streak of silver sea. Lord Salisbury. Quoted from Col. Chesney, who also quoted it. Used by Gladstone, writing of the English Channel, in Edinburgh Review; Oct. 18, 1870. | author = | work = | place = | note = | topic = Ocean | page = 567 }}

{{Hoyt quote | num = | text = The Channel is that silver strip of sea which severs merry England from the tardy realms of Europe. In the Church and State Review, April 1, 1863. | author = | work = | place = | note = | topic = Ocean | page = 567 }}

{{Hoyt quote | num = | text = A life on the ocean wave! A home on the rolling deep; Where the scattered waters rave, And the winds their revels keep! Epes Sargent—Life on the Ocean Wave. | author = | work = | place = | note = | topic = Ocean | page = 567 }}


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 520 MOCKING-BIRD MODESTY

MOCKING-BIRD

MODERATION

) | topic = | page = 520 }}


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Rh SELF-LOVE

SENSE; SENSES


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698


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 SERVICE SHADOWS

 * 1) SERVICE ##


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 POETS

{{Hoyt quote | num = | text = Sithe of our language he was the lodesterre. Ltdgate—The Falls of Princes. Referring to Chaucer. le | seealso = (See also {{sc|Spenser) For his chaste Muse employed her heaventaught lyre None but the noblest passions to inspire, Not one immoral, one corrupted thought, One line, which dying he could wish to blot. Lord Lyttleton—Prologue to Thomson's Corifilanus. 17 | seealso = (See also {{sc|Swift) Non scribit, cujus carmina nemo legit. He does not write whose verses no one reads. Martiaij—Epigrams. III. 9. 2. | author = | work = | place = | note = | topic = | page = 607 }}

{{Hoyt quote | num = | text = You admire, Vacerra, only the poets of old and praise only those who are dead. Pardon me, I beseeeh you, Vacerra, if I think death too high a price to pay for your praise. Martial—Epigrams. Bk. VIII. Ep. 49. | author = | work = | place = | note = | topic = | page = 607 }}

{{Hoyt quote | num = | text = Poets are sultans, if they had their will: For every author would his brother kill. Orrery—Prologues. (According to Johnson.}}) | topic = | page = 607 }}

{{Hoyt quote | num = | text = Valeant mendacia vatum. Good-bye to the lies of the poets. Ovid—Fasti. VI. 253. | author = | work = | place = | note = | topic = | page = 607 }}

{{Hoyt quote | num = | text = Poets utter great and wise things which they do not themselves understand. Plato—The Republic. Bk. II. Sec. V. | author = | work = | place = | note = | topic = | page = 607 }}

{{Hoyt quote | num = | text = Tamen poetis mentiri licet. Nevertheless it is allowed to poets to lie. (Poetical license.) Pliny the Younger—Epistles. Bk. VI. 21. | author = | work = | place = | note = | topic = | page = 607 }}

{{Hoyt quote | num = | text = While pensive poets painful vigils keep, Sleepless themselves to give their readers sleep. Pom:—Dunciad. | place = Bk. I. L. 93. | author = | work = | place = | note = | topic = | page = 607 }}

{{Hoyt quote | num = | text = Dulness! whose good old cause I yet defend, With whom my muse began, with whom shall end. | author = Pope | work = Dunciad. | place = Bk. I. L. 165. | author = | work = | place = | note = | topic = | page = 607 }}


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628


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 568 OCEAN OCTOBER

) | topic = | page = 568 }}

{{Hoyt quote | num = | text = Rocked in the cradle of the deep, I lay me down in peace to sleep. Emma Willard—The Cradle of the Deep. I have seen A curious child, who dwelt upon a tract Of inland ground, applying to his ear The convolutions of a smooth-lipped shell; To which, in silence hushed, his very soul Listened intensely; and his countenance soon Brightened with joy; for from within were heard Murmurings, whereby the monitor expressed Mysterious union with its native sea. Wordsworth—The Excursion. Bk. IV. | seealso = (See also {{sc|Hamilton) Ocean into tempest wrought, To waft a feather, or to drown a fly. Young—Night Thoughts. Night I. L. 153. | author = | work = | place = | note = | topic = | page = 568 }}

{{Hoyt quote | num = | text = In chambers deep, Where waters sleep, What unknown treasures pave the floor. Young—Ocean. St. 24. | seealso = (See also {{sc|Gray) OCTOBER October turned my maple's leaves to gold; The most are gone now; here and there one lingers; Soon these will slip from out the twig's weak hold, Like coins between a dying miser's fingers. T. B. Aujrich—Maple Leaves. | author = | work = | place = | note = | topic = | page = 568 }}

{{Hoyt quote | num = | text = And suns grow meek, and the meek suns grow brief, And the year smiles as it draws near its death. Bryant—October. | author = | work = | place = | note = | topic = | page = 568 }}

{{Hoyt quote | num = | text = The sweet calm sunshine of- October, now Warms the low spot; upon its grassy mould The purple oak-leaf falls; the birchen bough Drops its bright spoil like arrow-heads of gold. Bryant—October. (1866) | topic = | page = 568 }}

{{Hoyt quote | num = | text = There is something in October sets the gypsy blood astir: We must rise and follow her, When from every hill of flame She calls, and calls each vagabond by name. Bliss Carman—Vagabond Song. | author = | work = | place = | note = | topic = | page = 568 }}

{{Hoyt quote | num = | text = Is it the shrewd October wind Brings the tears into her eyes? Does it blow so strong that she must fetch Her breath in sudden sighs? W. D. Howells—Gone. October's foliage yellows with his cold. Rusktn—The Months. No clouds are in the morning sky, The vapors hug the stream, Who says that life and love can die In all this northern gleam? At every turn the maples burn, The quail is whistling free, The partridge whirs, and the frosted burs Are dropping for you and me. Ho! hillyho! heigh O! Hillyho! In the clear October morning. E. C. Stedman—Autumn Song. | author = | work = | place = | note = | topic = | page = 568 }}

{{Hoyt quote | num = | text = And close at hand, the basket stood With nuts from brown October's wood. Whittier—Snow-bound. | author = | work = | place = | note = | topic = | page = 568 }}


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590


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612

) | topic = Politics | page = 612 }}

{{Hoyt quote | num = | text = Car c'est en famine, ce n'est pas en public, qu'un lave son linge sale. But it is at home and not in public that one should wash ones dirty linen. Napoleon—On his return from Elba. Speech to the Legislative Assembly. 17 | seealso = (See also {{sc|Voltaire) Better a hundred times an honest and capable administration of an erroneous policy than a corrupt and incapable administration of a good one. E. J. Phelps—At Dinner of the N. Y. Chamber of Commerce. Nov. 19, 1889. | author = | work = | place = | note = | topic = Politics | page = 612 }}

{{Hoyt quote | num = | text = The White Plume of Navarre. Name given to N. Y. Tribune during the Civil War. See Wendell P tttt.t.tp s—Under the Flag. Boston, April 21, 1861. lg | seealso = (See also {{sc|Ingersoll) A weapon that comes down as still As snowflakes fall upon the sod; But executes a freeman's will, As lightning does the will of God; And from its force, nor doors nor locks Can shield you; 'tis the ballot-box. PrERPONT—A Word from a Petitioner. | author = | work = | place = | note = | topic = Politics | page = 612 }}

{{Hoyt quote | num = | text = Party-spirit, which at best is but the madness of many, for the gain of a few. | author = Pope | work = Letter to Blount. Aug. 27, 1714, Old politicians chew on wisdom past, And totter on in business to the last. | author = Pope | work = Moral Essays. Ep. I. L. 228. | author = | work = | place = | note = | topic = Politics | page = 612 }}

{{Hoyt quote | num = | text = Party is the madness of many for the gain of a few. Pope in Thoughts on Various Subjects, written by Swift and Pope. Evidence in favor of Pope. | author = | work = | place = | note = | topic = Politics | page = 612 }}

{{Hoyt quote | num = | text = A mugwump is a person educated beyond his intellect. Horace Porter—A Bon-Mot in ClevelandBlaine Campaign. (1884) | seealso = (See also {{sc|Bromley)


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670

) | topic = | page = 670 }}


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 RESURRECTION REVENGE
 * 1) RESURRECTION ##

{{Hoyt quote | num = | text = She pays him in his own coin. Swot—Polite Conversation. Dialogue III. | seealso = (See also {{sc|Bismarck) RETRIBUTION | seealso = (See also {{sc|Punishment}}) | topic = | page = 671 }}

{{Hoyt quote | num = | text = God's mills grind slow, But they grind woe. iWm. R. Alger—Oriental Poetry. Delayed Retribution. | seealso = (See also {{sc|Euripides, Juvenal, Logatt, Maximus}}) | topic = | page = 671 }}

{{Hoyt quote | num = | text = The divine power moves with difficulty, but at the same time surely. Euripides—Bacchm. 382. | author = | work = | place = | note = | topic = | page = 671 }}

{{Hoyt quote | num = | text = The ways of the gods are long, but in the end they are not without strength. Euripides—Ion. I. 1615. | seealso = (See also {{sc|Alger}}) | topic = | page = 671 }}

{{Hoyt quote | num = | text = Ut sit magna tamen certe lenta ira deorum est. But grant the wrath of Heaven be great, 'tis slow. Juvenal—Satires. XIII. 100. Giffohd's trans. | seealso = (See also {{sc|Alger) Though the mills of God grind slowly, yet they grind exceeding small; Though with patience He stands waiting, with exactness grinds He all. Freedrich von Logau—Retribution. From the Sinngediehte. See Longfellow's trans. Poetic Aphorisms. First line from the Greek Oracula SibyUina. VIII. 14. Same idea in Plutarch—Sera Humanis Vindicta. Ch. VIII, quoting Sextus Empiricus—AdversusGrammftHcos. I. 13. Sect. 287. Found also in Proverbia e cad.. Coisl. in Gaisford. —Paroem. Groec. Oxon. 1836. P. 164. Horace—Carmina. III. 2. 31. Tibullus—Elegies. I. 9. | seealso = (See also {{sc|Alger) li To be left alone And face to face with my own crime, had been Just retribution. | author = Longfellow | work = Masque of Pandora. Pt. VIU. In the Garden. | author = | work = | place = | note = | topic = | page = 671 }}

{{Hoyt quote | num = | text = Lento quidem gradu ad vindictam divina procedit ira, sed tarditatem supplicii gravitate compensat. The divine wrath is slow indeed in vengeance, but it makes up for its tardiness by the severity of the punishment. Valerius Maximus. I. 1. 3. | seealso = (See also {{sc|Alger}}) | topic = | page = 671 }}

{{Hoyt quote | num = | text = Be ready, gods, with all your thunderbolts; Dash him to pieces! Julius Cassar. Act IV. Sc. 3. L. 81. | author = | work = | place = | note = | topic = | page = 671 }}

{{Hoyt quote | num = | text = But as some muskets so contrive it As oft to miss the mark they drive at, And though well aimed at duck or plover Bear wide, and kick their owners over. John Trumbull—McFingal. Canto I. L. 95. REVELATION Lochiel, Lochiel! beware of the day; For, dark and despairing, my sight I may seal But man cannot cover what God would reveal. Campbell—Lochiel's Warning. | author = | work = | place = | note = | topic = | page = 671 }}

{{Hoyt quote | num = | text = 'Tis Revelation satisfies all doubts, Explains all mysteries except her own, And so illuminates the path of life, That fools discover it, and stray no more. | author = Cowper | work = The Task. | place = Bk. II. The Time-Piece. L. 526. | note = | topic = | page = 671 }}

{{Hoyt quote | num = | text = Nature is a revelation of God; Art a revelation of man. | author = Longfellow | work = Hyperion. Bk. III. Ch. V. REVENGE Revenge is a kind of wild justice; which the more man's nature runs to, the more ought law to weed it out. Bacon—Of Revenge. ' Women do most delight in revenge. Sir Thos. Browne—Christian Morals. Part III. Sec. XII. | seealso = (See also {{sc|Byron. Juvenal)


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672


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 RHINE RIDICULE

{{Hoyt quote | num = | text = I distrust, those sentiments that are too far removed from nature, and whose sublimity is blended with ridicule; which two are as near one another as extreme wisdom and folly. Deslaudes—Reflexions sur les Grands Hommes qui stmt marts en Plaisantant. | seealso = (See also {{sc|Blair)


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 PRAYER PREACHING


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 PATRIOTISM PATRIOTISM

{{Hoyt quote | num = | text = "My country, right or wrong,'' is a thing that no patriot would think of saying except in a desperate case. It is like saying, "My mother, drunk or sober." G. K. Chesterton—The Defendant. t | seealso = (See also {{sc|Decatur) We join ourselves to no party that does not carry the flag and I keep step to the music of the Union. Rtrpus Choate—Letter to a Worcester Whig Convention. Oct. 1, 1855. | author =  | work =  | place =  | note =  | topic = Patriotism | page = 585 }}

{{Hoyt quote | num = | text = Patria est communis omnium parens. Our country is the common parent of all. Cicero—Orationes in CatUinam. I. 7. | author = | work = | place = | note = | topic = Patriotism | page = 585 }}

{{Hoyt quote | num = | text = I have heard something said about allegiance to the South: I know no South, no North, no East, no West, to which I owe any allegiance. Henry Clay—In the U. S. Senate. (1848) | topic = Patriotism | page = 585 }}

{{Hoyt quote | num = | text = I hope to find my country in the right: however I will stand by her, right or wrong. John J. Crittenden. In Congress, when President Polk sent a message after the defeat of the Mexican General Arista by General Taylor. May, 1846. | seealso = (See also {{sc|Chesterton, Decatur) | author = | work = | place = | note = | topic = Patriotism | page = 585 }}

{{Hoyt quote | num = 5 | text = Our country! In her intercourse with foreign nations, may she always be in the right; but our country, right or wrong. Stephen Decatur—Toast given at Norfolk, April, 1816. See Mackenzie's Life of Stephen Decatur. Ch. XIV. | seealso = (See also {{sc|Crittenden, Schurz, Winthhop}}) | topic = Patriotism | page = 585 }}

{{Hoyt quote | num = | text = I "wish I was in de land ob cotton, Ole times dar am not forgotten, Look-a-way! Look-a-way! Look-a-way, Dixie Land! Den I wish I was in Dixie, Hooray! Hooray! In Dixie' Land I'll take my stand To lib and die in Dixie. Daniel D. Emmett—Dixie Land. See account in Century, Aug., 1887. A Southern version was written by Albert Pike. | author =  | work =  | place =  | note =  | topic = Patriotism | page = 585 }}

{{Hoyt quote | num = | text = 'Twas for the good of my country that I should be abroad. Anything for the good of one's country—I'm a Roman for that. Geo. Farquhar—The Beau^ Stratagem. Act III. Sc. 2. L. 89. | seealso = (See also {{sc|Barrington) Libert^, egalite, fraternity. Liberty, equality, fraternity. Watchword of French Revolution. | author = | work = | place = | note = | topic = Patriotism | page = 585 }}

{{Hoyt quote | num = | text = And bold and hard adventures t' undertake, Leaving his country for his country's sake. Charles Fitzgefprey—Life arid Death of Sir Francis Drake. St. 213. (1600) | seealso = (See also {{sc|Barrinoton}}) | topic = Patriotism | page = 585 }}

{{Hoyt quote | num = | text = Our country is the world—our countrymen are all mankind. William Lloyd Garrison—Motto of the Liberator., 1837-1839. "My country" originally—later changed to "Our country." | seealso = (See also {{sc|Plutarch}}) | topic = Patriotism | page = 585 }}

{{Hoyt quote | num = | text = Such is the patriot's boast, where'er we roam, His first best country ever is at home. | author = Goldsmith | work = The Traveler. L. 73. | author = | work = | place = | note = | topic = Patriotism | page = 585 }}

{{Hoyt quote | num = | text = I only regret that I have but one life to lose for my country. Nathan Hale—His Last Words, Sept. 22, . Stewart's Life of Capt. Nathan Hale. Ch. VII. | author = | work = | place = | note = | topic = Patriotism | page = 585 }}

{{Hoyt quote | num = | text = Strike—for your altars and your fires; Strike—for the green graves of your sires; God—and your native land! Fitz-Greene Halleck—Marco Bozzaris. | author = | work = | place = | note = | topic = Patriotism | page = 585 }}

{{Hoyt quote | num = | text = And have they fixed the where, and when? And shall Trelawny die? Here's thirty thousand Cornish men Will know the reason why! Robert Stephen Hawker—Song of the Western Men. Mr. Hawker asserts that he wrote the ballad in 1825, all save the chorus and the last two lines, which since the 'imprisonment by James II, 1688, of the seven Bishops, have been popular throughout Cornwall. (Trelawny was Bishop of Bristol.) First appearance in the Royal Devonport Telegram and Plymouth Chronicle, Sept. 2, 1826. Story of the ballad in Macaulay's History of England. Footnote for Hawker, | author = | work = | place = | note = | topic = Patriotism | page = 585 }}

{{Hoyt quote | num = 15 | text = He serves his party best who serves the country best. Rutherford B. Hayes. Inaugural Address, March 5, 1877. | seealso = (See also {{sc|Homer}}) | topic = Patriotism | page = 585 }}

{{Hoyt quote | num = | text = I am not a Virginian but an American. Patrick Henry—In the Continental Congress, Sept. 5, 1774. | author = | work = | place = | note = | topic = Patriotism | page = 585 }}

{{Hoyt quote | num = | text = One flag, one land, one heart, one hand, One Nation evermore! Holmes—Voyage of the Good Ship Union. Poems of the Class of '29. | author = | work = | place = | note = | topic = Patriotism | page = 585 }}

{{Hoyt quote | num = | text = He serves me most who serves his country best. Homer—Iliad. Bk. X. L. 206 | note = {{sc|Pope}}'s trans. | seealso = (See also {{sc|Hayes}}) | topic = Patriotism | page = 585 }}

{{Hoyt quote | num = | text = And for our country 'tis a bliss to die. Homer—Iliad. Bk. XV. L. 583 | note = {{sc|Pope}}'s trans. | author = | work = | place = | note = | topic = Patriotism | page = 585 }}


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606


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 PRAYER PRAYER


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648

{{Hoyt quote | num = | text = Vox Populi, vox Dei. The voice of the people, the voice of God. Walter Reynolds, Archbishop of Canterbury. Text of Sermon when Edward III ascended the throne, Feb. 1, 1327. (Called also De Reynel and Reginald.) See John Toland—Angelia Libera. Attributed also to Walter Mephan. See G. C. Lewis —Essay on Influence of Authority. P. 172. See Aphorismi Politici, (Simon given erroneously for Walter.) Collected by Lambertum Dan^um. Alluded to as an old proverb by William of Malmesbury—De Gestis Pont. Folio 114. (About 920) Hesiod—Works and Days. 763. ' | seealso = (See also {{sc|Alcuin) Who o'er the herd would wish to reign, Fantastic, fickle, fierce, and vain? Vain as the leaf upon the stream, And fickle as a changeful dream; Fantastic as a woman's mood, And fierce as Frenzy's fever'd blood— Thou many-headed monster thing, Oh, who would wish to be thy king? Scott—Lady of the Lake. Canto V. St. 30. | seealso = (See also {{sc|Daniel) Faith, there have been many great men that have flattered the people, who ne'er loved them; and there be many that they have loved, they know not wherefore; so that, if they love they know not why, they hate upon no better a ground. Corwlanvs. Act II. Sc. 2. L. 7. | author = | work = | place = | note = | topic = Public | page = 648 }}

{{Hoyt quote | num = | text = He himself stuck not to call us the manyheaded multitude. Coriolanus. Act II. Sc. 3. L. 14. | seealso = (See also {{sc|Daniel}}, also {{sc|Scott}} under {{sc|Acting}}) | topic = Public | page = 648 }}

{{Hoyt quote | num = | text = The play, I remember, pleased not the million; 'twas caviare to the general. Hamlet. Act II. Sc. 2. L. 456. | author = | work = | place = | note = | topic = Public | page = 648 }}

{{Hoyt quote | num = | text = Was ever feather so lightly blown to and fro as this multitude? Henry VI. Pt. II. Act IV. Sc. 8. L. 57. | author = | work = | place = | note = | topic = Public | page = 648 }}

{{Hoyt quote | num = | text = Look, as I blow this feather from my face, And as the air blows it to me again, Obeying with my wind when I do blow, And yielding to another when it blows, Commanded always by the greater gust; Such is the lightness of you common men. Henry VI. Pt. III. Act III. Sc. 1. L. 85. | author = | work = | place = | note = | topic = Public | page = 648 }}

{{Hoyt quote | num = | text = Many-headed multitude. Sir Phild? Sidney—Arcadia. Bk. n. | seealso = (See also {{sc|Coriolanus, Daniel}}) | topic = Public | page = 648 }}

{{Hoyt quote | num = 22 | text = Laymen say, indeed, How they take no heed Their sely sheep to feed. But pluck away and pull The fleeces of their wool. | author = Skelton | work = Colin Clout. | note = Partly from {{sc|Walter Mapes}}—Apocalypse of Golias. | topic = Public | page = 648 }}


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SAFFLOWER Carthamus

SAILORS (See Navy)

SAND-PIPER

SATIRE

) | topic = | page = 690 }}

) | topic = | page = 690 }}


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 SCANDAL SCIENCE

) | topic = | page = 691 }}


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 692 SCORN SCOTLAND

SCOTLAND


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592

PELICAN

) | topic = | page = 592 }}

{{Hoyt quote | num = | text = Tant la plume a eu sous le roi d'avantage sur l'epfe. So far had the pen, under the king, the superiority over the sword. Saint Simon—Memoires. Vol. III. P. 517. (1702) (Ed. 1856) | seealso = (See also {{sc|Burton}})


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 1842. A public funeral was accorded to his remains, in recognition of his long and valued services to his native island.

 BROCK, ISAAC (1769–1812), major-general, commanding in Upper Canada in 1812, was the eighth son of John Brock of Guernsey [see ], and was born in Guernsey 6 Oct. 1769. He is described by his nephew and biographer, F. B. Tupper, as having been, like his brothers, a tall, robust, precocious boy, the best boxer, and strongest, boldest swimmer among his companions, but noted withal for his gentleness of disposition. He was sent to school at Southampton at the age of ten, and was afterwards under the tuition of a French pastor at Rotterdam. On 2 March 1785, when a little over fifteen, he entered the army by purchase, as an ensign in the 8th (King's), in which regiment his elder brother, John Brock (who was killed in a duel at Cape Town when a captain and brevet lieutenant-colonel in the 81st foot in 1801), had just purchased a company, after ten years' service in the corps in America and elsewhere. Isaac Brock purchased a lieutenancy in the 8th (King's) in 1790, and shortly after, having raised men for an independent company, was gazetted captain and placed on half pay. Paying the difference, he exchanged into the 49th foot in 1791, and served with that regiment in Jamaica and Barbadoes until 1793, when he returned on sick leave, and was employed on the recruiting service until the regiment returned home. He purchased a majority in the 49th in 1795, and a lieutenant-colonelcy on 25 Oct. 1797, becoming soon afterwards senior lieutenant-colonel with less than thirteen years' total service, which, as Brock had no Horse Guards interest, was regarded at the time as a case of exceptionally rapid promotion. The regiment had returned home in very bad order, symptoms of which were manifest when it was stationed near the Thames during the mutiny at the Nore, but it soon improved under its new commander so as to elicit the warm approbation of the Duke of York. Under Brock's command the regiment served with General Moore's division in the expedition to North Holland in 1799, where it was greatly distinguished at the battle of Egmont-op-Zee, and likewise on board the fleet under Sir Hyde Parker and Lord Nelson at the battle of Copenhagen and in the operations in the Baltic in 1801, a narrative of which, by Brigadier-general W. Stewart, commanding the line troops embarked, is given in 'Nelson Desp.' iv. 299. Brock embarked with the regiment for Canada in 1802, and in the following year, single-handed, suppressed a dangerous conspiracy which had been instigated by deserters in a detachment at Fort George, and the ringleaders of which were executed at Quebec on 2 March 1804. He returned home on leave in 1805, but, war with the United States appearing imminent, he rejoined at his own request early in 1806. After commanding for some time at Quebec, he was sent in 1810 to Upper Canada, to assume command of the troops there, with which he subsequently combined the duties of civil administrator as provisional lieutenant-governor of the province. Here his energetic example, the confidence reposed in him by the inhabitants, and the ascendency he possessed over the Indian tribes, at that time under the leadership of the famous Shawnee warrior Tecumseh, proved of the highest value. Very full details of his civil and military services at this period will be found in 'Life and Correspondence of Sir Isaac Brock' (London and Guernsey, 8vo), written by his nephew Ferd. Brock Tupper, the first edition of which appeared in 1845, and a second, much enlarged from family manuscript sources, in 1847. Previous to a declaration of hostilities an army of 2,000 American militia, with twenty-five guns, had been despatched from Ohio into Michigan, under the veteran general Hull, who was invested with discretionary powers as to the invasion of Canada. Hull issued a bombastic proclamation, and on 12 July 1812 crossed the narrow channel between Huron and Erie and entered Upper Canada. Subsequently he withdrew again to his own shore and shut himself up in Detroit, whither Brock, who had only 1,450 men to defend a thousand miles of frontier, followed him with his available forces, consisting of 350 regulars, 600 Indian militia, and 400 untrained volunteers, to which Hull's forces surrendered on 16 Aug. 1812. For the judgment, skill, and courage displayed by him at this juncture, Brock, who had attained the rank of major-general on 4 June 1811, was made an extra knight of the Bath on 10 Oct. 1812. Meanwhile a second American army of 6,000 men, under Major-general Van Rennselaer, had been concentrated on the Niagara frontier. During an attack by part of this force on the village of Queenstown, held by the flank companies 49th and the York volunteer militia, on the morning of 13 Oct. 1812, Sir Isaac Brock received his death-wound. He had dismounted to head the 49th, when he was shot through


text:
Author:David Breakenridge Read

Works

 * The Lives of the Judges of Upper Canada and Ontario (1888)
 * The Life and Times of Gen. John Graves Simcoe (1890)
 * Life and Times of Major-General Sir Isaac Brock (1894)
 * The Canadian Rebellion of 1837 (1896)
 * The Lieutenant-Governors of Upper Canada and Ontario, 1792-1899 (1900)

title: Author:David Breakenridge Read


text:
Author:Thomas Guthrie Marquis

Works

 * Sir Isaac Brock

title: Author:Thomas Guthrie Marquis


text:
Author:Hugh Sterling Eayrs

Works

 * Sir Isaac Brock (1918)

title: Author:Hugh Sterling Eayrs


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Author:Charles Mair

Works

 * Sir Isaac Brock to his Soldiers
 * Tecumseh
 * "Soliloquy at the Thames"

title: Author:Charles Mair


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Author:Matilda Ridout Edgar

Works

 * General Brock (1904)

title: Author:Matilda Ridout Edgar


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 the body and fell beside the road leading from Queenstown to the heights, expiring soon after. His last words, it is said, were, 'Never mind me—push on the York volunteers.' A second action took place at Queenstown the same day, after Major-general Roger Sheaffe had come up with the 41st foot and other reinforcements, when the American brigadier Wadsworth with 950 men laid down their arms. After lying in state at Government House, Brock's remains were interred in one of the bastions of Fort George beside those of Lieutenant-colonel McDonell, Canadian militia, a young man of twenty-five, attorney-general of the Upper Province, who had accompanied Brock in the capacity of militia aide-de-camp and had been mortally wounded the same day. Brock was in his forty-fourth year, and unmarried. He was six feet two inches in height, very erect and athletic, but latterly very stout. He had a pleasant manner and a frank open countenance, bespeaking the modest kindly disposition of one who had never been heard to utter an ill-natured remark, and in whom dislike of ostentation was as characteristic as quickness of decision and firmness in peril. After his death the officers of the 49th placed a handsome sum in the hands of the regimental agent for the purpose of procuring a portrait of the general for the mess, but on reference to the family it was found that no good likeness was extant. It may be added that the whole of the regimental records of the 49th were destroyed, after Brock's death, at the evacuation of Fort George in 1813. The House of Commons voted 1,575l. for a public monument, which was erected by Westmacott, and placed in the south transept of St. Paul's. Pensions of 200l. each were awarded to the four surviving brothers of the general, together with a grant of land in Upper Canada. On 13 Oct. 1824, the twelfth anniversary of his fall, the remains of Brock and his brave companion McDonell were carried in state from Fort George to a vault beneath a monument on Queenstown heights, erected at a cost of 3,000l. currency, voted by the Provincial Legislature. This monument, an Etruscan column, with winding stair within, standing on a rustic pediment, was blown up by an Irish American on Good Friday, 1840. The ruin was seen and described by Charles Dickens (American Notes, ii. 187-8). On 30 July 1841 a mass meeting was held in the open air beside the ruin, the lieutenant-governor of Upper Canada, Sir George Arthur, presiding, which was attended by over eight thousand persons, besides representatives of the Indian tribes of the six nations, at which it was enthusiastically resolved to restore the monument forthwith at public cost. A sum of 5,000l. currency was voted for the purpose by the province, and the work at once commenced. Copies on vellum of the correspondence, addresses, &c., relating to the restoration are in the British Museum Library. The monument thus restored is in the shape of a tall column standing on the original site on the heights above Queenstown, and surmounted by a statue of the general. It is enclosed within forty acres of ornamental grounds, with entrance gates bearing the Brock arms. Below, in the village of Queenstown (or Queenston, as it is now written), is a memorial church with a stained window, placed there by the York rifles, the corps to which Brock's last order was given. Brockville and other names in Canadian topography also perpetuate the memory of the 'Hero of Upper Canada.'

BROCK, WILLIAM, D.D. (1807–1875), dissenting divine, was born at Honiton on 14 Feb. 1807. His father, a man of earnest and religious spirit, whose efforts among the poor were at one time wrongly suspected of insidious political design, married in 1806 Ann Alsop, a descendant of [q. v.], ejected for nonconformity in 1662. William, their eldest child, was educated first at Culmstock and afterwards at the grammar school of Honiton. At the age of eight we find him writing to a friend to procure him copies of 'Caesar' and of 'Virgil.' His life at school was one of considerable hardship, inequality of rank subjecting him to the persecution of his school-fellows.

Leaving Honiton, he was placed for some time under the charge of the Rev. Charles Sharp at Bradninch; in 1820, being then thirteen years of age, was apprenticed to a watchmaker at Sidmouth; on the conclusion of his period of 'stern servitude' was removed to Hertford; afterwards joined a baptist church at Highgate; studied subsequently for four sessions at Stepney College; and settled at Norwich in 1833. In the following year he married Mary Bliss of Shortwood, Gloucestershire. During his stay at Norwich


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 Rh

or Occult Philoſophy; written by

Ow it is time to turn our pen to higher matters, and to that part of Magick which teacheth us to know and perfeƈtly underſtand the rules of Religion, and how we ought to obtain the truth by Divine Religion, and how rightly to prepare our mind and ſpirit, by which only we can comprehend the truth; for it is a common opinion of the Magicians, that unleſs the mind and ſpirit be in good caſe, the body cannot be in good health: But Rh


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 then a man to be truly sound when body and soul are so coupled, and agree together, that the firmness of the mind and spirit be not inferior to the powers of the body; But a firm and stout mind (saith Hermes) can we not otherwise obtain, than by integrity of life, by piety, and last of all, by Divine Religion: for holy Religion purgeth the mind, and maketh it Divine, it helpeth nature, and strengtheneth naturall powers, as a Physitian helpeth the health of the body, and a Husbandman the strength of the earth. Whosoever therefore, Religion being laid aside, do consider only in naturall things, are wont very oft to be deceived by evill spirits; but from the knowledge of Religion, the contempt and cure of vices ariseth, and a safeguard against evil spirits; To conclude, nothing is more pleasant and acceptable to God than a man perfectly pious, and truly Religious, who so far excelleth other men, as he himself is distant from the Immortall gods. Therefore we ought, being first purged, to offer and commend our selves to divine piety and Religion; and then our senses being asleep, with a quiet mind to expect that Divine Ambrosian Nectar (Nectar I say, which Zachary the prophet calleth Wine making maids merry) praising and adoring that supercelestiiall Bacchus, the chiefest ruler of the gods and priests, the author of regeneration, whom the old poets sang was twice born, from whom rivers most Divine flow into our hearts.

Chapter ii. Of concealing of those things which are secret in Religion. Whosoever therefore thou art that now desireth to study thisd science, keep silence and constantly conceal within the secret closets of your Religious breast, so holy a determination; for (as Mercury saith) to publish to the knowledge of many a speech throughly filled with so great majesty of the Deity, is a sign of an irreligious spirit; and Divine Plato commanded, that holy and secret mysteries should not be divulged to the people; Pythagoras also and Porphyrius conse-


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 crated their followers to a Religious silence; Orpheus also, which a certain terrible authority of Religion did exact an oath of silence, and from those he did initiate to the Ceremonies of holy things: Whence in the verses concerning the holy word he sings,

"You, that Admirers are of vertue, stay, Consider well what I to you shall say. But you, that sacred laws contemn, prophane? Away from hence, return no more again. But thou O Museus whose mind is high, Observe my words, and read them with thine eye, And them within thy sacred breast repone, And in thy journey, think of God alone The Author of all things, that cannot dye, Of whom we shall not treate ---"

So in Virgil we read of the Sybill

"The goddess comes, hence, hence, all ye prophane, The Prophet cries, and from her grove refrain."

Hence also in celebrating the holy mysteries of Ceres Eleusine, they only were admitted to be initiated, the cryer proclaiming the prophane vulgar to depart; and in Esdras we read this precept concerning the Cabalisticall secret of the Hebrews, declared in these verses, Thou shalt deliver those books to the wise men of the people, whose hearts thou knowest can comprehend them, and keep those secrets. Therefore the Religious volumes of the Egyptians & those belonging to the secrets of their ceremonies, were made of consecrated paper; in these they did write down leters which might not easily be known, which they call holy. Macrobius Marcellinus and others say, they were called Hieroglyphics, least perchance the writings of this kind should be known to the prophane, which also Apuleius testifies in these words, saying, The sacrifice being ended, from a secret retyred closet


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 he bringeth forth certain books noted with obscure letters, affording compendious words of the conceived speech, partly by the figures of beasts of this kind, partly by figures full of knots, and crooked in the manner of a wheel & set thick, twining about like vine tendrels, the reading thereby being defended from the curiosity of the prophane; Therefore we shall be worthy scholars of this science, if we be silent and hide those things which are secret in religion, for the promise of silence (as saith Tertullian) is due to Religion; but they which do otherwise are in very great danger, whence Apuleius saith concerning secrets of holy Writs; I would tell it you, if it were lawfull to tell it; you should know it; if it were lawfull to hear it; but both ears and tongue would contract the same guilt of rash curiosity. So we read Theodorus the tragick poet, when he would have referred somethings of the mysteries of the Jews Scripture to a certain fable, was deprived of sight. Theopompus also who began to translate somethings out of the Divine law into the Greek tongue, was presently troubled in mind and spirit, whence afterward earnestly desiring God, wherefore this had happened to him, received an answer in a dream, because he had basely polluted Divine things, by setting them forth in publike. One Numenius also being very curious of hidden things, incurred the displeasure of the Divine powers, because he interpreted the holy mysteries of the goddesse Eleusina and published them for he dreamed that the goddesses of Eleusis stood in a whores habit before the Brothell house, which when he wondred at, they wrathfully answered, that they were by him violently drawn from their modestly and prostituted everywhere to all commers, by which he was admonished, that the Ceremonies of the gods ought not to be divulged. Therefore it hath alwaies been the great care of the Ancients to wrap up the mysteries of God and nature, and hide them with diverse Aenigmaes, which law the Indians, Brachmans, �thiopians, Persians, and Egyptians also observed; hence Mercurius, Orpheus, and all the ancient Poets and Philosophers, Pythagoras, Socrates, Plato Aristoxenus, Ammonius, kept them inviolably. Hence Plotinus and Origenes


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 and the other disciples of Ammonius (as Porphyry relates in his book of the education and Discipline of Plotinus) sware, never to set forth the Decrees of their master. And because Plotinus, brake his oath made to Ammonius, and published his mysteries, for the punishment of his transgression, he was consumed (as they say) by the Horrible disease of Lice. Crist also himself, while he lived on earth, spoke after that manner and fashion that only the more intimate disciples should understand the mystery of the word of God, but the other should perceive the parables only: commanding moreover that holy things should not be given to Dogs, nor pearles cast to Swine: Therefore the Prophet saith, I have hid thy words in my heart, that I might not sin against thee. Therefore it is not fit that those secrets which are amongst a few wise men, and communicated by mouth only, should be publikly written. Wherefor you will pardon me, If I pass over in silence many and the chiefest secret mysteries of Ceremonial Magick. I suppose I shal do enough, if I open those things which are necessary to be known, and you by the reading of this book go not away altogether empty of these mysteries; but on that condition let these things be communicated to you, on which Dionysius bound Timothy, that they which perceive these Secrets, would not expose them to the unworthy, but gather them together amongst wise men, and keep them with that reverence that is due to them. Furthermore I would also warne you in the beginning, that even as the divine powers detest publike things and profane, and love secrecy: So every Magical experiment fleeth the publike, seeks to be hid, is strengthened by silence, but is destroyed by publicationm neither doth any compleate effect follow after; all these things suffer losse, when they are poured into prating and incredulous minds; therefore it behoveth a Magicall operator, if he would get fruit from this art, to be secret, and to manifest to none, neither his work nor place, not time, neither his desire nor will, unless either to a master, or partner, or companion, who also ought to be faithfull, believing, silent, and dignified by nature and education: Seeing that even the prating of a companion, his incredulity and unworthiness


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 hindreth and disturbeth the effect in every operation.

Chapter III.

What dignification is required, that one may be a true Magician and a worker of miracles.

About the beginning of the first book of this work, we have spoken what manner of person a Magician ought to be; but now we will declare a mysticall and secret matter, necessary for every one who desireth to practize this art, which is both the beginning, perfection and key of all Magicall operations, and it is the dignifying of men to this so sublime vertue and power; for this faculty requireth in man a wonderfull dignification, for that the understanding which is in us the highest faculty of the soul, is the only worker of wonders, which when it is overwhelmed by too much commerce with the flesh, and busied about the sensible soul of the body, is not worthy of the command of Divine substances; therefore many prosecute this art in vain; Therefore it is meet that we who endeavor to attain to so great a height should especially meditate of two things; first how we should leave carnall affections, fraile sense, and materiall passions. Secondly, by what way and means we may ascend to an intellect pure & conjoyned with the powers of the gods, without which we shall never happily ascend to the scrutiny of secret things, and to the power of wonderfull workings, or miracles; for in these dignification consists wholly, which, nature, desert, and a certain religious art do make up; naturall dignity is the best disposition of the body and its Organs, not obscuring the soul with any grossness, and being without al distemper, and this proceedeth from the situation, motion, light, and influence of the Celestiall bodies and spirits which are conversant in the generation of every one, as are those whose ninth house is fortunate by Saturn, Sol, and Mercury ; Mars also in the ninth house commandeth the Spirits;


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 but concerning these things we have largely treated in the books of the Stars: But who so is not such a one, it is necessary that he recompense the defecr of nature by education, and the best ordering and prosperous use of natural things untill he become commpleat in all intrinsecall and extrinsecall perfections. Hence so great care is taken in the law of Moses concerning the priest, that he be not polluted by a dead carcase or by a woman a widow, or menstruous, that he be free from leprosie, flux of blood, burstness, and be perfect in all his members, not blind, nor lame, nor crook-backed, or with an illfavored nose. And Apuleius saith in his Apology, that the youth to be initiated to divination by magick spels, ought to be chosen, sound without sickness, ingenious, comely, perfect in his members, of a quick spirit, eloquent in speech, that in him the divine power might be conversant as in the good houses; That the mind of the youth having quickly attained experience, may be restored to its divinity. But the meritorious dignity is perfected by two things; namely learning and practice. The end of learning is to know the truth; it is meet therefore, as is spoken in the beginning of the first book, that he be learned and skilful in those three faculties; then all impediments being removed, wholly to apply his soul to contemplation & to convert it self into it self; for there is even in our own selves the apprehension and power of all things; but we are prohibited, so as that we little enjoy these things, by passions opposing us even from our birth, and vain imaginations and immoderate affections, which being expelled, the divine knowledge and power presently takes place; but the Religious operation obtains no ness efficacy which ofttimes of it self alone is sufficiently powerfull for us to obtain this deifying vertue, so great is the vertue of holy duties rightly exhibited and performed, that though they be not understood, yet piously and perfectly observed, and with a firm faith believed, they have no less efficacy then to adorn us with a divine power; But what dignity is acquired by the art of Religion, is perfected by certain Religious Ceremonies, expiations, consecrations, and holy rites,


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 proceeding from him whose spirit the publike Religion hath consecrated, who hath power of imposition of hands, and of initiating with Sacramentall poer, by which the Character of the divine vertue and power os stampt on us which they call the divine consent, by which a man supported with the divine nature, and made as it were a companion of the Angels beareth the ingrafted power of God; & this rite is referred to the Ecclesiastical mysteries: If therefore now thou shalt be a man perfect in the sacred understanding of Religion, and piously and most constantly meditatest on it, and without doubting believest, and art such an one on whom the authority of holy rites and nature hath conferred dignity above others, amd one, whom the divine powers contemn not, thou shalt be able by praying, consecrating, sacrificeing, invocating, to attract spiritual and Celestial powers, and to imprint them on those things thou pleasest, and by it to vivifie every magicall work; But whosoever beyond the authority of his office, without the merit of Sanctity and Learning, beyond the dignity of nature and education, shall presume to work any thing in Magick, shall work in vain, and deceive both himself and those that believe on him, and with danger incur the displeasure of the Divine powers.

Chapter iv. Of the two helps of Ceremoniall Magick, Religion and Superstition. There are two things, which rule every operation of Ceremoniall Magick, namely Religion and Superstition. This Religion is a continuall contemplation of Divine things, and by good works an uniting one self with God and the Divine powers, by which in a reverent family, a service, and a sanctification of worship worthy of them is performed, and also the Ceremonies of Divine worship are rightly exercised; Religion therefore is a certain discipline of externall holy things and


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 Ceremonies by the which as it were by certain signs we are admonished of internall and spirituall things, which is so deeply implanted in us by nature, that we more differ from other creatures by this then Rationality; whosoever therefore neglects Religion (as we have spoken before) and confides only in the strength of naturall things, are very often deceived by the evil spirits; therefore they who are more religiously and holily instructed, neither set a tree nor plant their vinyard, nor undertake any mean work without divine invocation, as the Doctor of the Nations commands the Colossians, saying, whatsoever you shall do in word or deed, do all in the name of the Lord Jesus Christ giving thanks to him, and to God the Father by him. Therefore to superadde the powers of Religion to Physical and Mathematicall vertues is so far from a fault, that not to joyn them, is an hainous sin. Hence in libro senatorum saith Rabbi Hemina, he that enjoyeth any of the creatures without Divine benediction, is supposed both by God and the Church to have used it as taken by theft and robbery, of whom it is written by Salomon, he that takes away any things violently from father and mother, is a destroyer; But God is our father, and the Church our mother, as it is written, Is not he thy father who possesseth thee? and elsewhere, Hear my son the discipline of thy father, and despise not the law of thy mother; nothing more displeaseth God, then to be neglected and contemned; nothing pleaseth him more, then to be renowned and adored. Hence he hath permitted no creature of the world to be without Religion. All do worship God, play (as Proclus saith) frame hymnes to the leaders of their order; but some things truly after a naturall, others after a sensible, othere a rationall, others an intellectuall manner, and all things in their manner, according to the song of the three children, bless the Lord: But the rites and Ceremonies of Religion, in respect of the diversity of times and places, are diverse. Every Religion hath something of good, because it is directed to God his creator; and although God allows the Christian Religion only, yet other worships which are undertaken for his sake, he doth not altogether reject, and leaveth them not unrewarded, if not