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 SOUL

{{Hoyt quote | num = | text = It matters not how strait the gate, How charged with punishments the scroll, I am the master of my fate: I am the captain of my soul. Henley—Echoes. IV. To R. J. H. B. | seealso = (See also {{sc|Dryden, Kenyon, Oldham, Shelley, Tennyson, Watts, Wotton}}, also {{sc| Horace}} under {{sc|Freedom) SOUL Salute thyself; see what thy soul doth wear. | author = Herbert | work = Church Porch. | author = | work = | place = | note = | topic = Soul | page = 737 }}

{{Hoyt quote | num = | text = Build thee more stately mansions, O my soul, As the swift seasons roll! Leave thy low-vaulted past! Let each new temple, nobler than the last, Shut thee from heaven with a dome more vast, Till thou at length art free, Leaving thine outgrown shell by life's unresting sea! Holmes—The Chambered Nautilus. St. 5. | author = | work = | place = | note = | topic = Soul | page = 737 }}

{{Hoyt quote | num = | text = And rest at last where souls unbodied dwell, In ever-flowing meads of Asphodel. Homer—Odyssey. Bk. XXIV. L. 19 | note = {{sc|Pope}}'s trans. | author = | work = | place = | note = | topic = Soul | page = 737 }}

{{Hoyt quote | num = | text = The production of souls is the secret of unfathomable depth. Victor Hugo—Shakespeare. Bk. V. Ch. I. | author = | work = | place = | note = | topic = Soul | page = 737 }}

{{Hoyt quote | num = | text = The limbs will quiver and move after the soul is gone. | author = Samuel Johnson | work = See Northcote's Johnsoniana. 487. | author = | work = | place = | note = | topic = Soul | page = 737 }}

{{Hoyt quote | num = | text = Awake, my soul, and with the sun Thy daily course of duty run. Bishop Ken—Evening Hymn. Taken from Salvator Mundi, Domine. In Hymni Eedesvx. | author = | work = | place = | note = | topic = Soul | page = 737 }}

{{Hoyt quote | num = | text = Arise, O Soul, and gird thee up anew, Though the black camel Death kneel at thy No beggar thou that thou for alms shouldst sue: Be the proud captain still of thine own fate. James Benjamin Kenyon. | seealso = (See also {{sc|Henley}}, also {{sc|Abd-el-Kader}} under {{sc|Death}}) | topic = Soul | page = 737 }}

{{Hoyt quote | num = | text = Ah, the souls of those that die Are but sunbeams lifted higher. | author = Longfellow | work = Christus. The Golden Legend. Pt. rV. The Cloisters. | author = | work = | place = | note = | topic = Soul | page = 737 }}

{{Hoyt quote | num = | text = Ignoratur enim, quae sit natura animai; Nata sit, an contra nascentibus insinuetur; Et simul intereat nobiscum, morte diremta, An tenebras Orci visat, vastasque lacunas: An pecudes alias divinitus insinuet se. For it is unknown what is the real nature of the soul, whether it be born with the bodily frame or be infused at the moment of birth, whether it perishes along with us, when death separates the soul and body, or whether it visits the shades of Pluto and bottomless pits, or enters by divine appointment into other animals.. Lucretius—De Rerum Natura. I. 113. | author = | work = | place = | note = | topic = Soul | page = 737 }}

{{Hoyt quote | num = | text = Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry Luke. XII. 19. Ecclesiastes, VIII. 15. | author = | work = | place = | note = | topic = Soul | page = 737 }}

{{Hoyt quote | num = | text = In your patience possess ye your souls Luke. XXI. 19. | seealso = (See also {{sc|Arnold)


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 RIGHT RIVERS

{{Hoyt quote | num = | text = Now scantier limits the proud arch confine, And scarce are seen the prostrate Nile or Rhine; A small Euphrates thro' the piece is roll'd,

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


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 SECRECY SECRECY

SECRECY

{{Hoyt quote | num = | text = Est rosa flos Veneris cujus quo furta laterent. As given in Burmann's Anthohgia. Bk. V. . (1778) Sub rosa. Under the rose (i.e., secretly). The rose was emblematic of secrecy with the ancients. Cupid bribed Harpocrates, god of silence, with a rose, not to divulge the amours of Venus. Hence a host hung a rose over his tables that bis guests might know that under it words spoken were to remain secret. Harpocrates is Horus, god of the rising sun. Found in Gregory Nazianzen—Carmen. Vol. H. P. 27. (Ed. 1611) | seealso = (See also {{sc|Swift) For thre may kepe a counsel, if twain be awaie. Chaucer—The Ten Commandments of Love. 41. Herbert—Jacula Prudentum. Heywood—Proverbs. Pt. II. Ch. V. | seealso = (See also {{sc|Franklin, Shakespeare}}) | topic = | page = 695 }}

{{Hoyt quote | num = | text = The secret things belong unto the Lord our God. Deuteronomy. XXIX. 29. | author = | work = | place = | note = | topic = | page = 695 }}

{{Hoyt quote | num = | text = Three may keep a secret if two of them are dead. Benj. Franklin—Poor Richard. (1735) | seealso = (See also {{sc|Chaucer}}) | topic = | page = 695 }}

{{Hoyt quote | num = | text = As witnesses that the things were not done in a corner. Gen. Thomas Harrison—Defence at his trial. Account of the Trial of Twenty Regicides. (1660) P. 39. | seealso = (See also {{sc|Acts) Arcanum neque tu scrutaveris ullius unquam, commissumve teges et vino tortus et ira. Never inquire into another man's secret; but conceal that which is intrusted to you, though pressed both by wine and anger to reveal it. Horace—Epistles. I. 18. 37. There is a skeleton on every house. Saying from story in Italian Tales of Humour, Gallantry and Romance. | author = | work = | place = | note = | topic = | page = 695 }}

{{Hoyt quote | num = | text = L'on confie son secret dans l'amitie mais il e;happe dans l'amour. We trust our secrets to our friends, but they escape from us in love. La Bruyère—Les Caractères. IV. u Toute revelation d'un secret est la faute de celui qui l'a confie When a secret is revealed, it is the fault of the man who confided it. La Bruyère—Les Caractères. V. | author = | work = | place = | note = | topic = | page = 695 }}

{{Hoyt quote | num = | text = Rien ne pese tant qu'un secret: Le porter loin est difficile aux dames; Et je sais m&ne sur ce fait Bon nombre d'hommes que sont femmes. Nothing is so oppressive as a secret: women find it difficult to keep one long; and I know a goodly number of men who are women in this La Fontaine—Fables. VIII. 6. | author = | work = | place = | note = | topic = | page = 695 }}

{{Hoyt quote | num = | text = How can we expect another to keep our secret if we cannot keep it ourselves. La Rochefoucauld—Maxims. No. 90. | author = | work = | place = | note = | topic = | page = 695 }}

{{Hoyt quote | num = | text = Vitae poscsnia celant. Men conceal the past scenes of their lives. Lucretius—Re Rerum Natura. IV. 1,182. | author = | work = | place = | note = | topic = | page = 695 }}

{{Hoyt quote | num = | text = Nothing is secret which shall not be made manifest. Luke. VEIL 17. | author = | work = | place = | note = | topic = | page = 695 }}

{{Hoyt quote | num = | text = I have play'd the fool, the gross fool, to believe The bosom of a friend will hold a secret Mine own could not contain. | author = Massinger | work = Unnatural Combat. Act V. Sc. 2. | author = | work = | place = | note = | topic = | page = 695 }}

{{Hoyt quote | num = | text = A secret at home is like rocks under tide. D. M. Mulock—Magnus and Morna. Sc. 2. | author = | work = | place = | note = | topic = | page = 695 }}

{{Hoyt quote | num = | text = Wer den kleinsten Theil eines Geheimnisses hingibt, hat den andem nicht mehr in der Gewalt. He who gives up the smallest part of a secret has the rest no longer in his power. Jean Paul Richter—Titon. Zykel 123. | author = | work = | place = | note = | topic = | page = 695 }}

{{Hoyt quote | num = | text = Tell it not in Gath; publish it not in the streets of Askelon. II Samuel. I. 20. | author = | work = | place = | note = | topic = | page = 695 }}

{{Hoyt quote | num = | text = Alium silere quod voles, primus sile. If you wish another to keep your secret, first keep it yourself. Seneca—Hippolytus. 876. Also St. Martin ofr Latere semper patere, quod latuit diu. Leave in concealment what has long been concealed. Seneca—Œdipus. 826. | author = | work = | place = | note = | topic = | page = 695 }}


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 772 SWALLOW SWAN

{{Hoyt quote | num = | text = Omnes quibus res sunt minus secundse magis sunt, nescio quomodo, Suspiciosi; ad contumeliam omnia accipiunt magis; Propter suam impotentiam se credunt negligi. All persons as they become less prosperous, are the more suspicious. They take everything as an affront; and from their conscious weakness, presume that they are neglected. Terence—Adelphi. IV. 3. 14. SWALLOW One swallow does not make spring. Aristotle—Ethic. Nicom. Bk. I. | seealso = (See also {{sc|Cervantes, Northbrooke) | author = | work = | place = | note = | topic = | page = 772 }}

{{Hoyt quote | num = 5 | text = Una golondrina sola no hace verano. One swallow alone does not make the summer. | author = Cervantes | work = Don Quixote. | place = Pt. I. Ch. XIII. | author = | work = | place = | note = | topic = | page = 772 }}

{{Hoyt quote | num = | text = Down comes rain drop, bubble follows; On the house-top one by one Flock the synagogue of swallows, Met to vote that autumn's gone. Theophtle Gautier—Life, a Bubble. A Bird's-Eye View Thereof. | author = | work = | place = | note = | topic = | page = 772 }}

{{Hoyt quote | num = | text = But, as old Swedish legends say, Of all the birds upon that day, The swallow felt the deepest grief, And longed to give her Lord relief, And chirped when any near would come. "Hugswala swala swal honom!" Meaning, as they who tell it deem, Oh, cool, oh, cool and comfort Him! Leland—The Swallow. | author = | work = | place = | note = | topic = | page = 772 }}

{{Hoyt quote | num = 5 | text = The swallow is come! The swallow is come! O, fair are the seasons, and light Are the days that she brings, With her dusky wings, And her bosom snowy white! | author = Longfellow | work = Hyperion. Bk. II. Ch. I. | author = | work = | place = | note = | topic = | page = 772 }}

{{Hoyt quote | num = | text = One swallowe proveth not that summer is neare. Northbrooke—Treatise against Dancing. (1577) | seealso = (See also {{sc|Aristotle}}) | topic = | page = 772 }}

{{Hoyt quote | num = | text = It's surely summer, for there's a swallow: Come one swallow, his mate will follow, The bird race quicken and wheel and thicken. Christina G. Rossetti—A Bird Song. St. 2. | author = | work = | place = | note = | topic = | page = 772 }}

{{Hoyt quote | num = | text = There goes the swallow,— Could we but follow! Hasty swallow, stay, Point us out the way; Look back swallow, .turn back swallow, stop swallow. Christina G. Rossetti—Songs in a Cornfield. St. 7. | author = | work = | place = | note = | topic = | page = 772 }}

{{Hoyt quote | num = | text = The swallow follows not summer more willing than we your lordship. Timon of Athens. Act in. Sc. 6. L. 31. | author = | work = | place = | note = | topic = | page = 772 }}

{{Hoyt quote | num = | text = Now to the Goths as swift as swallow flies. Titus Andronicus. Act IV. Sc. 2. L. 172. The swallow sweeps The slimy pool, to build his hanging house. Thomson—The Seasons. Spring. L. 651. | author = | work = | place = | note = | topic = | page = 772 }}

{{Hoyt quote | num = | text = When autumn scatters his departing gleams, Warn'd of approaching winter, gather'd, play The swallow-people; and toss'd wide around, O'er the calm sky, in convolution swift, The feather'd eddy floats; rejoicing once, Ere to their wintry slumbers they retire. Thomson—Seasons. Autumn. L. 836. SWAN All our geese are swans. | author = Burton | work = Anatomy of Melancholy. | place = Pt. I. Sec. II. Memb. 3. Subsect. 14. | author = | work = | place = | note = | topic = | page = 772 }}

{{Hoyt quote | num = | text = Place me on Sunium's marbled steep, Where nothing save the waves and I May hear our mutual murmurs sweep; There, swan-like, let me sing and die. Byron—Don Juan. Canto III. St. 86. 16. | seealso = (See also {{sc|Doane, Fletcher, Martial, Ovid, Shakespeare, Socrates, Tennyson}}) | topic = | page = 772 }}

{{Hoyt quote | num = | text = The jelous swan, agens hire deth that syngith. Chaucer—ParUment of Fowles. L. 342. | author = | work = | place = | note = | topic = | page = 772 }}

{{Hoyt quote | num = | text = Cignoni non sine causa Apoloni dicati sint, quod ab eo divinationem habere videantur, qua providentes quid in morte boni sit, cum cantu et voluptate moriantur. The swan is not without cause dedicated to Apollo because, foreseeing his happiness in death, he dies with singing and pleasure. Cicero—Tusadanarum Disputationum. I. 30. | seealso = (See also {{sc|Byron, Socrates}}) | topic = | page = 772 }}

{{Hoyt quote | num = | text = Death darkens his eyes, and unplumes his wings, Yet the sweetest song is the last he sings: Live so, my Love, that when death shall come, Swan-like and sweet it may waft thee home. G. W. Doane. | seealso = (See also {{sc|Byron}}) | topic = | page = 772 }}

{{Hoyt quote | num = | text = The immortal swan that did her life deplore. Giles Fletcher—Temptation and Victory of. Christ. | author = | work = | place = | note = | topic = | page = 772 }}

{{Hoyt quote | num = | text = The dying swan, when years her temples pierce, In music-strains breathes out her life and verse, And, chanting her own dirge, tides on her wat'ry hearse. Phineas Fletcher—Purple Island. Canto I. | seealso = (See also {{sc|Byron)


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has had no greater practical effect on the life of mankind than in its belief that marriage is no mere civil contract, but a vow in the sight of God binding both parties by obligations of conscience above and beyond those of civil law." These words of the late Sir Francis Jeune express the conclusion which many students of the history of Christendom have reached.

Gibbon, for instance, rises above his general attitude of scarcely veiled disdain when Christianity is in question, and allows the excellent effect which Christian doctrine and practice had on the domestic life of Europe. After describing the degradation of marriage among the Romans of the later Republic and

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 the Empire, he says that "the dignity of marriage was restored by the Christians," and shows that "the Christian princes were the first who specified the just causes of a private divorce." Burke found the worst and guiltiest feature in the French Revolution in its repudiation of the Christian conception of marriage. His fierce language was, perhaps, in this respect hardly excessive:

"Other legislators, knowing that marriage is the origin of all relations, and consequently the first element of all duties, have endeavoured by every art to make it sacred. The Christian religion, by confining it to the pairs, and by rendering that relation indissoluble, has by these two things done more towards the peace, happiness, settlement, and civilisation of the world than by any other part in this whole scheme of Divine wisdom. The direct contrary course has been taken in the synagogue of Antichrist, I mean in that forge and manufactory of all evil, the sect which predominated in the Constituent Assembly of 1789. Those monsters employed the same or greater industry to desecrate and degrade that state which other legislators have used to render it holy and honourable. By a strange uncalled-for declaration they pronounced that marriage was no better than a common civil contract. .. .

"The practice of divorce, though in some countries permitted, has been discouraged in all. In the East,

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 polygamy and divorce are in discredit; and the manners correct the laws. In Rome, whilst Rome was in its integrity, the few causes allowed for divorce amounted in effect to a prohibition. They were only three. The arbitrary was totally excluded; and accordingly some hundreds of years passed without a single example of that kind. When manners were corrupted the laws were relaxed; as the latter always follow the former when they are not able to regulate them or to vanquish them. Of this circumstance the legislators of vice and crime were pleased to take notice, as an inducement to adopt their regulation: holding out a hope that the permission would rarely be made use of. They knew the contrary to be true; and they had taken good care that the laws should be well seconded by the manners. Their law of divorce, like all their laws, had not for its object the relief of domestic uneasiness, but the total corruption of all morals, the total disconnection of social life."

The student of Christian history must be prepared for grave disappointment when he turns from such glowing eulogies of Christianity to seek their justifications in fact. It was only by very slow degrees, and with long intervals of desolating error, that the Christian Church arrived at such a theory and practice with respect to marriage as permits the

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 TREACHERY TREACHERY

TREACHERY; TREASON


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 language I have quoted from lawyer, historian and statesman. We have seen already that there is need to guard against the attractive mistake of supposing that the New Testament contains a clear and final determination of the practical problems connected with marriage.

Reading back into the text of the Gospels and the Epistles the conclusions which Christians have reached at the close of nearly two millenniums of experience, and which must assuredly be held to represent the guidance of the Spirit of God, we are able to find in the New Testament the authoritative statements of the Christian law; but when we examine the sacred text as historical students, and trace the effect which those statements have had on the life of Christians, we are perforce led to the conclusion that they were not, and were not understood to be, what we have been accustomed to think.

The Christian religion, indeed, included a conception of human nature, and of human

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812

TREES AND PLANTS Unclassified


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User talk:174.102.200.132

Welcome
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title: User talk:174.102.200.132


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 TREES TREES

{{Hoyt quote | num = | text = Woodman, spare that tree! Touch not a single bough! In youth it sheltered me, And I'll protect it now. George P. Morris—Woodman, Spare That Tree. | seealso = (See also {{sc|Campbell) n When the sappy boughs Attire themselves with blooms, sweet rudiments Of future harvest. John Phillips—Cider. Bk. II. L. 437. | author = | work = | place = | note = | topic = | page = 813 }}

{{Hoyt quote | num = | text = Grove nods at grove. | author = Pope | work = Moral Essays. Ep. IV. L. 117. | author = | work = | place = | note = | topic = | page = 813 }}

{{Hoyt quote | num = | text = Spreading himself like a green bay-tree. Psalms. XXXVII. 35. | author = | work = | place = | note = | topic = | page = 813 }}

{{Hoyt quote | num = | text = The highest and most lofty trees have the most reason to dread the thunder. Rolllv—Ancient History. Bk. VI. Ch. II. Sec. I. Stultus est qui fructus magnarum arborum spectat, altitudmem non metitur. He is a fool who looks at the fruit of lofty trees, but does not measure their height. Quintus Curtids Rufus—De Rebus Gestis Alexandri Magni. VII. 8. | author = | work = | place = | note = | topic = | page = 813 }}

{{Hoyt quote | num = | text = So bright in death I used to say. So beautiful through frost and cold! A lovelier thing I know to-day, The leaf is growing old, And wears in grace of duty done, The gold and scarlet of the sun. Margaret E. Sangster—A Maple Leaf. | author = | work = | place = | note = | topic = | page = 813 }}

{{Hoyt quote | num = | text = Hath not old custom made this life more sweet Than that of painted pomp? Are not these woods More free from peril than the envious court? As You Like It. Act II. Sc. 1. L. 2. | author = | work = | place = | note = | topic = | page = 813 }}

{{Hoyt quote | num = | text = But, poor old man, thou prunest a rotten tree, That cannot so much as a blossom yield In'lieu of all thy pains and husbandry. As You Like It. Act II. Sc. 3. L. 63. | author = | work = | place = | note = | topic = | page = 813 }}

{{Hoyt quote | num = | text = Under the greenwood tree Who loves to lie with me, And tune his merry note Unto the sweet bird's throat, Come hither, come hither, come hither: No enemy here shall he see, But winter and rough weather. As You Like It. Act II. Sc. 5. L. 1. | author = | work = | place = | note = | topic = | page = 813 }}

{{Hoyt quote | num = | text = If aught possess thee from me, it is dross, Usurping ivy, brier, or idle moss; Who, all for want of pruning, with intrusion Infect thy sap and live on thy confusion. Comedy of Errors. Act II. Sc. 2. L. 179. | author = | work = | place = | note = | topic = | page = 813 }}

{{Hoyt quote | num = | text = Who am no more but as the tops of trees, Which fence the roots they grow by and defend them. Pericles. Act I. Sc. 2. L. 29. | author = | work = | place = | note = | topic = | page = 813 }}

{{Hoyt quote | num = | text = A barren detested vale, you see it is; The trees, though summer, yet forlorn and lean, O'ercome with moss and baleful mistletoe. Titus Andronicus. Act II. Sc. 3. L. 93. | author = | work = | place = | note = | topic = | page = 813 }}

{{Hoyt quote | num = | text = Now all the tree-tops lay asleep, Like green waves on the sea, As still as in the silent deep The ocean-woods may be. Shelley—The Recollection. II. | author = | work = | place = | note = | topic = | page = 813 }}

{{Hoyt quote | num = | text = Pun-provoking thyme. Shenstone—The Schoolmistress. St. 11. | author = | work = | place = | note = | topic = | page = 813 }}

{{Hoyt quote | num = | text = The trees were gazing up into the sky, Their bare arms stretched in prayer for the snows. Alex. Smith—A Life-Drama. Sc. 2. | author = | work = | place = | note = | topic = | page = 813 }}

{{Hoyt quote | num = | text = The laurell, meed of mightie conquerours And poets sage; the firre that weepeth still; The willow, worne of forlorne paramours; The eugh, obedient to the bender's will; The birch, for shafts; the sallow for the mill; The mirrhe sweete-bleeding in the bitter wound; The warlike beech; the ash for nothing ill; '


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832


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854


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 War

{{Hoyt quote | num = | text = Not with dreams, but with blood and with iron Shall a nation be moulded to last. Swinburne—A Word for the Country. | seealso = (See also {{sc|Bismarck)


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876


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Rh

WINTER


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878

WISDOM


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 WISDOM WISDOM


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 810 TRAVELING TRAVELING

{{Hoyt quote | num = | text = 'Tis nothing when a fancied scene's in view To skip from Covent Garden to Peru. Steele—Prologue to Ambrose Phillip's Distressed Mother. | seealso = (See also {{sc|Jenktns) | author = | work = | place = | note = | topic = | page = 810 }}

{{Hoyt quote | num = 15 | text = I pity the man who can travel from Dan to Beersheba and cry, " 'Tis all barren! " Sterne—Sentimental Journey. In the Street. Calais. | author = | work = | place = | note = | topic = | page = 810 }}

{{Hoyt quote | num = | text = When we have discovered a continent, or crossed a chain of mountains, it is only to find another ocean or another plain upon the further side. . . O toiling hands of mortals! O wearied feet, travelling ye know not whither! Soon, soon, it seems to you, you must come forth on some conspicuous hilltop, and but a little way further, against the setting sun, descry the spires of El Dorado. Little do ye know your own blessedness; for to travel hopefully is a better thing than to arrive, and the true success is to labour. Stevenson—El Dorado. | author = | work = | place = | note = | topic = | page = 810 }}

{{Hoyt quote | num = | text = I always love to begin a journey on Sundays, because I shall have the prayers of the church to preserve all that travel by land or by water. Swift—Polite Conversation. Dialogue II. | author = | work = | place = | note = | topic = | page = 810 }}

{{Hoyt quote | num = | text = ’Tis a mad world (my masters) and in sadnes I travail'd madly in these dayes of madnes. John Taylor—Wandering to see the Wonders of the West. | author = | work = | place = | note = | topic = | page = 810 }}

{{Hoyt quote | num = | text = Let observation with extended observation observe extensively. Tennyson, paraphrasing Johnson. SeeLocKer-Lampson's Recollections of a tour with Tennyson, in Memoirs of Tennyson by his son. II. 73. See also Criticism by Byron in his Diary, Jan. 9, 1821. | author = | work = | place = | note = | topic = | page = 810 }}

{{Hoyt quote | num = Let observation with observant view, Observe mankind from China to Peru. Goldsmith's paraphrase. Caroline Spurgeon—Works of Dr. Johnson. (1898) De Quincey quotes it from some writer, according to Dr. Birkbeck Hill—Boswell. I. 194. Coleridge quotes it, Lecture VI, on Shakespeare and Milton. | seealso = (See also {{sc|Jenkyns}}) | author = | work = | place = | note = | topic = | page = 810 }}


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 destiny, which could not but have a cleansing and uplifting effect on society, wherever society admitted its control; and the tradition of the Founder carried into human life, wherever the Christian Church came, an ideal of individual character, and a sublime example of individual conduct, which wonderfully moved and exalted sincere professors of Christianity. These elements of historic Christianity were present and active from the first, and their influence is traceable rather in the creation of a new and higher state of feeling on the subject of sexual relationships, than in the formal legislation of Church or State.

Mr. Lecky has justly observed that "the facts in moral history, which it is at once most important and most difficult to appreciate, are what may be called the facts of feeling. It is," he says, "much easier to show what men did or taught than to realise the state of mind that rendered possible such actions or teachings; and in the case before us"—he writes with reference to the position

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 GIFTS


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 GOVERNMENT GRACE

GRACE


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 (See also )


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IRELAND

ISAR (River)

ISLANDS


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 LIFE


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) | topic = Man | page = 489 }}

{{Hoyt quote | num = | text = Lass uns, geliebter Bruder, nicht vergessen, Dass von sich selbst der Mensch nicht scheiden kann. Beloved brother, let us not forget that man can never get away from himself. Goethe—Torquato Tasso. I. 2. 85. Lords of humankind. | author = Goldsmith | work = The Traveller. L. 327. A king may spille, a king may save; A king may make of lorde a knave; And of a knave a lorde also. Gower—Confessio Amantis. Bk. VII. 1,895. | seealso = (See also {{sc|Wtcherlet) We are coming we, the young men, Strong of heart and millions strong; We shall work where you have trifled, Cleanse the temple, right the wrong, Till the land our fathers visioned Shall be spread before our ken, We are through with politicians; Give us Men! Give us Men! Arthur Gutterman—Challenge of the Young Men. In Life, Nov. 2, 1911. | seealso = (See also {{sc|Holland}}) | topic = Man | page = 489 }}

{{Hoyt quote | num = | text = What though the spicy breezes Blow soft o'er Ceylon's isle; Though every prospect pleases, And only man is vile. Reginald Heber—Missionary Hymn. ("Java" in one version.) | seealso = (See also {{sc|Byron) la Man is all symmetrie, Full of proportions, one limbe to another, And all to all the world besides: Each part may call the farthest, brother: For head with foot hath privite amitie, And both with moons and tides. | author = Herbert | work = Temple. The Church Man. Man is one world, and hath Another to attend him. | author = Herbert | work = Temple. The Church Man. | author = | work = | place = | note = | topic = Man | page = 489 }}

{{Hoyt quote | num = | text = God give us men. A time like this demands Strong minds, great hearts, true faith and ready hands! Men whom the lust of office does not kill, Men whom the spoils of office cannot buy, Men who possess opinions and a will, Men who love honor, men who cannot he. J. G. Holland—Wanted. | seealso = (See also {{sc|Guiterman, Marston, Pbledrus, Stedman, Tennyson}}, also {{sc|Foss}} under {{sc|America}}) | topic = Man | page = 489 }}

{{Hoyt quote | num = | text = Like leaves on trees the race of man is found,— Now green in youth, now withering on the ground; Another race the following spring supplies; They fall successive; and successive rise. Homer—Iliad. Bk. VI. L. 181 | note = {{sc|Pope}}'s trans. | author = | work = | place = | note = | topic = Man | page = 489 }}

{{Hoyt quote | num = | text = Forget the brother and resume the man. Homer—Odyssey. Bk. IV. L. 732 | note = {{sc|Pope}}'s trans. | author = | work = | place = | note = | topic = Man | page = 489 }}

{{Hoyt quote | num = | text = The fool of fate, thy manufacture, man. Homer—Odyssey. Bk. XX. L. 254 | note = {{sc|Pope}}'s trans. | author = | work = | place = | note = | topic = Man | page = 489 }}

{{Hoyt quote | num = | text = Pulvis et umbra sumus. We are dust and shadow. Horace—Carmina. Bk. IV. 7. L. 16. | author = | work = | place = | note = | topic = Man | page = 489 }}

{{Hoyt quote | num = | text = Metiri se quemque suo modulo ac pede verum est. Every man should measure himself by" his own standard. Horace—Epistles. I. 7. 98. | seealso = (See also {{sc|Jameson)


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 {{Hoyt quote | num = 18 | text = And mo the merier is a Prouerbe eke. Gascoigne—Works. Ed. by Hazlitt. I. 64. (The more the merrier.) Heywood—Proverbes. Pt. II. Ch. VII. | author = Beaumont and Fletcher | work = -Scornful Lady. I. 1. Henry Parrott—The Sea Voyage. I. 2. Given credit in Brydges— Censura Literaria. Vol. III. P. 337. King James I., according to the Westminster Gazette. | seealso = (See also {{sc|Dancourt) | place = | note = | topic = | page = 511 }}

{{Hoyt quote | num = 19 | text = Ride si sapis. Be merry if you are wise. | author = Martial— | work = Epigrams. | place = II. 41. 1. | note = | topic = | page = 511 }}

{{Hoyt quote | num = 20 | text = Mirth, admit me of thy crew, To live with her, and live with thee, In unreprov'd pleasures free. | author = Milton | work = L'Allegro. L. 38. | place = | note = | topic = | page = 511 }}

{{Hoyt quote | num = 21 | text = A merry heart doeth good like a medicine. | author = | work = Proverbs. | place = XVII. 22. | note = | topic = | page = 511 }}

{{Hoyt quote | num = 22 | text = Forward and frolic glee was there, The will to do, the soul to dare. | author = | work = Scott—Lady of the Lake. | place = Canto I. St. 21. | note = | topic = | page = 511 }}

{{Hoyt quote | num = 23 | text = What should a man do but be merry? | author = | work = Hamlet. | place = Act III. Sc. 2. L. 131. | note = | topic = | page = 511 }}

{{Hoyt quote | num = 24 | text = Hostess, clap to the doors; watch to-night, pray to-morrow. Gallants, lads, boys, hearts of gold, all the titles of good fellowship come to you! What, shall we be merry? Shall we have a play extempore? | author = | work = Henry IV. | place = Pt. I. Act II. Sc. 4. L. 305. | note = | topic = | page = 511 }}

{{Hoyt quote | num = 25 | text = As 'tis ever common That men are merriest when they are from home. | author = | work = Henry V. | place = Act I. Sc. 2. L. 271. | note = | topic = | page = 511 }}

{{Hoyt quote | num = 26 | text = And, if you can be merry then, I'll say A man may weep upon his wedding day. | author = | work = Henry VIII. Prologue. | place = L. 31. | note = | topic = | page = 511 }}

{{Hoyt quote | num = 27 | text = But a merrier man, Within the limit of becoming mirth, I never spent an hour's talk withal. | author = | work = Love's Labour's Lost. | place = Act II. Sc. 1. L. 66. | note = | topic = | page = 511 }}


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 of women among the ancients—"we have to deal with a condition of feeling so extremely remote from that of our own day that the difficulty is pre-eminently great."

The gradual revolution in feeling with respect to sexual relationships is the salient fact of the history, when the effect of Christianity on marriage is discussed. This revolution was effected under the influence of four powerful factors, which in succession dominated Christian thought and practice. These were external to Christianity, but they served the purpose of helping the Church to fashion what we understand by "Christian Marriage."

In their historic order these factors are the following: I. Asceticism; II. The Imperial Codes; III. The German Spirit; IV. The Canon Law. The first stamped on the human conscience an exalted regard for the virtue of chastity. The next emphasised the social

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 530 MORNING-GLORY MOTH

{{Hoyt quote | num = | text = And the fresh air of incense-breathing morn Shall wooingly embrace it. Wordsworth—Ecclesiastical Sonnets. XL. | seealso = (See also {{sc|Gray) MORNING-GLORY IpomoeaII Wondrous interlacement! Holding fast to threads by green and suky rings, With the dawn it spreads its white and purple Generous in its bloom, and sheltering while it Sturdy morning-glory. | author = Helen Hunt Jackson | work = Morning-Glory. | author = | work = | place = | note = | topic = | page = 530 }}

{{Hoyt quote | num = | text = The morning-glory's blossoming Will soonbe coming round We see their rows of heart-shaped leaves Upspringing from the ground. Maria White LowELii—Morning-Glory. MORTALITY | seealso = (See also {{sc|Death; "O Charidas, what of the underworld?" "Great darkness." "And what of the resurrection?" "A lie." "And Pluto?" "A fable; we perish utterly." Callimachus. Trans, by Macnail in Select Epigrams from the Greek Anthology. See also Callimachus—Epigrams. XIV. L. 3. Antholagia Palatina. VII. 524. | author =  | work =  | place =  | note =  | topic =  | page = 530 }}

{{Hoyt quote | num = | text = To smell to a turf of fresh earth is wholesome for the body; no less are thoughts of mortality cordial to the soul. Fuller—Holy and Profane States. Bk. IV. The Court Lady. | author = | work = | place = | note = | topic = | page = 530 }}

{{Hoyt quote | num = | text = That flesh is but the glasse, which holds the dust That measures all our time; which also shall Be crumbled into dust. | author = Herbert | work = The Temple. Church Monuments. Consider The lilies of the field whose bloom is brief:— We are as they; Like them we fade away As doth a leaf. Christina G. Rossetti—Consider. | author = | work = | place = | note = | topic = | page = 530 }}

{{Hoyt quote | num = | text = Hier ist die Stelle wo ich sterblich bin. This is the spot where I am mortal. Schiller—Don Carlos. I. 6. 67. | author = | work = | place = | note = | topic = | page = 530 }}

{{Hoyt quote | num = | text = The immortal could we cease to contemplate, The mortal part suggests its every trait. God laid His fingers on the ivories Of her pure members as on smoothed keys, And there out-breathed her spirit's harmonies. Francis Thompson—Her Portrait. St. 7. | author = | work = | place = | note = | topic = | page = 530 }}

{{Hoyt quote | num = | text = At thirty, man suspects himself a fool, Knows it at forty, and reforms his plan; At fifty, chides his infamous delay, Pushes his prudent purpose to resolve, In all the magnanimity of thought; Resolves, and re-resolves, then dies the same. And why? because he thinks himself immortal, All men think all men mortal but themselves. Young—Night Thoughts. Night I. L. 417. MOSQUITO Fair insect! that, with threadlike legs spread out, And blood-extracting bill and filmy wing, Dost murmur, as thou slowly sail'st about, In pitiless ears full many a plaintive thing, And tell how little our large veins would bleed, Would we but yield them to thy bitter need. Bryant—To a Mosquito. MOTH What gained we, little moth? Thy ashes, Thy one brief parting pang may show: And withering thoughts for soul that dashes. From deep to deep, are but a death moir slow. Carlyle—Tragedy of the Night Moth. St. 14. | author = | work = | place = | note = | topic = | page = 530 }}


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532

MOTIVE

MOUNTAINS


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536


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 MUSIC MUSIC

{{Hoyt quote | num = | text = When the morning stars sang together, and all the sons of God shouted for joy. Job. XXXVIH. 7. | seealso = (See also {{sc|Browne) n Ere music's golden tongue Flattered to tears this aged man and poor. Keats—The Eve of St. Agnes. St. 3. | author = | work = | place = | note = | topic = Music | page = 537 }}

{{Hoyt quote | num = | text = The silver, snarling trumpets 'gan to chide. Keats—The Eve of St. Agnes. St. 4. | author = | work = | place = | note = | topic = Music | page = 537 }}

{{Hoyt quote | num = | text = Heard melodies are sweet, but those unheard Are sweeter; therefore, ye soft pipes, play on; Not to the sensual ear, but, more endear'd, Pipe to the spirit ditties of no tone. Keats—Ode on a Grecian Urn. I even think that, sentimentally, I am disposed to harmony. But organically I am incapable of a tune. Lamb—A Chapter on Ears. | author = | work = | place = | note = | topic = Music | page = 537 }}

{{Hoyt quote | num = | text = A velvet flute-note fell down pleasantly, Upon the bosom of that harmony, And sailed and sailed incessantly, As if a petal from a wild-rose blown Had fluttered down upon that pool of tone, And boatwise dropped o' the convex side And floated down the glassy tide And clarified and glorified The solemn spaces where the shadows bide. From the warm concave of that fluted note Somewhat, half song, half odour forth did float As if a rose might somehow be a throat. Sidney Lanier—The Symphony. | seealso = (See also {{sc|Sherman}}) | topic = Music | page = 537 }}

{{Hoyt quote | num = | text = Music is in all growing things; And underneath the silky wings Of smallest insects there is stirred A pulse of air that must be heard; Earth's silence lives, and throbs, and sings. Lathrop—Music of Growth. | author = | work = | place = | note = | topic = Music | page = 537 }}

{{Hoyt quote | num = | text = Writ in the climate of heaven, in the language spoken by angels. | author = Longfellow | work = The Children of the Lord's Supper. L. 262. | author = | work = | place = | note = | topic = Music | page = 537 }}

{{Hoyt quote | num = 15 | text = Yea, music is the Prophet's art Among the gifts that God hath sent, One of the most magnificent! | author = Longfellow | work = Christus. Pt. III. Second Interlude. St. 5. | author = | work = | place = | note = | topic = Music | page = 537 }}

{{Hoyt quote | num = | text = When she had passed, it seemed like the ceasing of exquisite music. | author = Longfellow | work = Evangeline. Pt. I. 1. | author = | work = | place = | note = | topic = Music | page = 537 }}

{{Hoyt quote | num = | text = He is dead, the sweet musician! He has moved a little nearer To the Master of all music. | author = Longfellow | work = Hiawatha. Pt. XV. L. 56. | author = | work = | place = | note = | topic = Music | page = 537 }}

{{Hoyt quote | num = | text = Music is the universal language of mankind. | author = Longfellow | work = Outre-Mer. Ancient Spanish Ballads. | author = | work = | place = | note = | topic = Music | page = 537 }}

{{Hoyt quote | num = | text = Who, through long days of labor, And nights devoid of ease, Still heard in his soul the music Of wonderful melodies. | author = Longfellow | work = The Day is Done. St. 8. | author = | work = | place = | note = | topic = Music | page = 537 }}

{{Hoyt quote | num = | text = Such sweet compulsion doth in music lie. | author = Milton | work = Arcades. L. 68. | author = | work = | place = | note = | topic = Music | page = 537 }}

{{Hoyt quote | num = | text = Who shall silence all the airs and madrigals that whisper softness in chambers? | author = Milton | work = Areopagitica. | author = | work = | place = | note = | topic = Music | page = 537 }}

{{Hoyt quote | num = | text = Can any mortal mixture of earth's mould Breathe such divine enchanting ravishment? | author = Milton | work = Comus. L. 244. | author = | work = | place = | note = | topic = Music | page = 537 }}


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538


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 and legal aspects of marriage. The third created the sentiment of chivalry. The last created the ecclesiastical conception of marriage as a "sacrament." These notions constitute the elements out of which the conception of Christian marriage, as it exists to-day, have been fashioned. Chastity, law, chivalry, the sacramental idea—every one of these is capable of dangerous exaggeration, and in point of fact has been dangerously exaggerated, but none of them can be let slip out of the complete doctrine of marriage. It will be our task to distinguish and appraise these four historical conditions of Christian development.

I.—Asceticism, as we have seen, had already made its presence felt when the New Testament was in process of formation. The apostles themselves were not unaffected by it, although it is true to say that in the main they threw their influence steadily against it; but, with the expansion of Christianity in the corrupt society of the Empire, a strong current

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 of ascetic sentiment entered the Church and carried all before it.

The philosophic historian may indulge the reflection that the ascetic exaltation of virginity, and corresponding depreciation of all sexual relationships, were necessary phases of the difficult movement out of mere animalism into a worthier conception of the marriage covenant. He will point out the grossness of the current paganism, its inability to conceive of the moral and spiritual aspects of the sexual union, its frightful debasement of the female sex by the practice of concubinage and the facility of divorce. He will emphasise the extraordinary difficulties under which the infant Christian Church laboured in a society penetrated with the habits of sensuality, and built up on the debasing foundation of slavery. He will descend to details, and ask how a steady insistence on monogamy and marital faithfulness could have been possible in the case of communities largely composed of slaves, among whom the males were many

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 times more numerous than the females. In view of the entire situation he may conclude that the vehement exaltation of virginity by the Christian Church was an indispensable means of establishing in the minds of men the notion of chastity.

These are reasonable and clearly relevant reflections when the question under consideration is the genesis of the doctrine of Christian marriage, but they are not available for those exponents of Christianity who attribute binding force to the precedents and enactments of the undivided Church. Only by distinguishing clearly between the Christian religion and the society, through which it has found expression in human life, can we admit the excuses of history for the errors of the Church. It will be worth while to quote the carefully balanced language of Mr. Lecky on this subject:

"But the services rendered by the ascetics in imprinting on the minds of men a profound and enduring conviction of the importance of chastity, though extremely great, were seriously counterbalanced by their noxious influence upon marriage. Two or three beauti-

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 304 FURNITURE FUTURE; FUTURITY

FURNITURE

FURY (See Anger) FUTURE: FUTURITY


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 FUTURE; FUTURITY FUTURE; FUTURITY Quid sit futurum eras, fuge quaerere: et Quern Fors dierum cunque dabit, lucro Appone. Cease to inquire what the future has in store, and to take as a gift whatever the day brings forth. Horace—Carmina. I. 9. 13. | note = | topic = | page = 305 }}

{{Hoyt quote | num = | text = 'Calamitosus est animus futuri anxius. The mind that is anxious about the future is miserable. Seneca—Epistolai Ad Lucilium. XCVIIL


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544

NAPLES

NARCISSUS

NATURE


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 NATURE NATURE

{{Hoyt quote | num = | text = What Nature has writ with her lusty wit Is worded so wisely and kindly That whoever has dipped in her manuscript Must up and follow her blindly. Now the summer prime is henblithest rhyme In the being and the seeming, And they that have heard the overword Know life's a dream worth dreaming. Henley—Echoes. XXXIII. | seealso = (See also {{sc|Longfellow) | author = | work = | place = | note = | topic = Nature | page = 545 }}

{{Hoyt quote | num = 15 | text = That undefined and mingled hum, Voice of the desert never dumb! Hogg—Verses to Lady Anne Scott. | author = | work = | place = | note = | topic = Nature | page = 545 }}

{{Hoyt quote | num = | text = Naturam expellas furca, tamen usque recurrit. You may turn nature out of doors with violence, but she will still return. Horace—Epistles. I. 10. 24. ("Expelles" in some versions.) | seealso = (See also {{sc|Destottches}}) | topic = Nature | page = 545 }}

{{Hoyt quote | num = | text = Nunquam aliud Natura aliud Sapientia dicit. Nature never says one thing, Wisdom another. Juvenal—Satires. XIV. 321. is No stir of air was there, Not so much life as on a summer's day Robs not one light seed from the feather'd grass, But where the dead leaf fell, there did it rest. Keats—Hyperion. Bk. I. L. 7. | author = | work = | place = | note = | topic = Nature | page = 545 }}

{{Hoyt quote | num = | text = Ye marshes, how candid and simple and nothingwith-holding and free Ye publish yourselves to the sky and offer yourselves to the sea! Sddnet Lanier—Marshes of Glynn. | author = | work = | place = | note = | topic = Nature | page = 545 }}

{{Hoyt quote | num = | text = O what a glory doth this world put on For him who, with a fervent heart, goes forth Under the bright and glorious sky, and looks On duties well performed, and days well spent! For him the wind, ay, and the yellow leaves, Shall have a voice, and give him eloquent teachings. | author = Longfellow | work = Autumn. L. 30. | author = | work = | place = | note = | topic = Nature | page = 545 }}

{{Hoyt quote | num = | text = And Nature, the old nurse, took The child upon her knee, Saying: "Here is a story-book Thy Father has written for thee." "Come, wander with me," she said, "Into regions yet untrod; And read what is still unread In the manuscripts of God." | author = Longfellow | work = Fiftieth Birthday of Agassitr. | seealso = (See also {{sc|Du Bartas, Antony and Cleopatra}}) | topic = Nature | page = 545 }}

{{Hoyt quote | num = | text = The natural alone is permanent. | author = Longfellow | work = Kavanagh. Ch. Xin. | author = | work = | place = | note = | topic = Nature | page = 545 }}

{{Hoyt quote | num = | text = So Nature deals with us, and takes away Our playthings one by one, and by the hand Leads us to rest so gently, that we go,


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 ful descriptions of this institution have been culled out of the immense mass of the patristic writings; but, in general, it would be difficult to conceive anything more coarse or more repulsive than the manner in which they regarded it. The relation which nature has designed for the noble purpose of repairing the ravages of death, and which, as Linnæus has shown, extends even through the world of flowers, was invariably treated as a consequence of the fall of Adam, and marriage was regarded almost exclusively in its lowest aspect. The tender love which it elicits, the holy and beautiful domestic qualities that follow in its train, were almost absolutely omitted from consideration. The object of the ascetic was to attract men to a life of virginity, and, as a necessary consequence, marriage was treated as an inferior state. It was regarded as being necessary, indeed, and therefore justifiable, for the propagation of the species, and to free men from greater evils; but still as a condition of degradation from which all who aspired to real sanctity should fly. To 'cut down by the axe of Virginity the wood of Marriage', was, in the energetic language of St. Jerome, the end of the saint; and if he consented to praise marriage it was merely because it produced virgins. Even when the bond had been formed, the ascetic passion retained its sting. We have already seen how it embittered other relations of domestic life. Into this, the holiest of all, it infused a tenfold bitterness. Whenever any strong religious fervour fell upon a husband or a wife, its first effect was to make a happy union impossible. The more religious partner immediately desired to live a life of solitary asceticism, or at least, if no ostensible separation took place, an unnatural life of separation in marriage. The immense

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 372 HONESTY HONOR


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 804 TOBACCO TOBACCO

{{Hoyt quote | num = | text = The Indian weed, withered quite, Green at noon, cut down at night, Shows thy decay. All flesh is hay. Thus think, then drink tobacco. And when the smoke ascends on high, Then thou behold'st vanity Of worldly stuff, Gone at a puff. Thus think, then drink tobacco. Attributed to Eesktne—Gospel Sonnets. Meditations on Tobacco. Pt. I. Printed in a Collection Two Broadsides against Tobacco. (1672) Erskine claimed only Pt. II. Pt. I. is from an old poem. | seealso = (See also {{sc|Scott, G. W.) | author = | work = | place = | note = | topic = Tobacco | page = 804 }}

{{Hoyt quote | num = | text = Tobacco, an outlandish weed, Doth in the land strange wonders breed; It taints the breath, the blood it dries, It burns the head, it blinds the eyes; It dries the lungs, scourgeth the lights, It 'numbs the soul, it dulls the sprites; It brings a man into a maze, And makes him sit for others' gaze; It mars a man, it mars a purse, A lean one fat, a fat one worse; A white man black, a black man white, A night a day, a day. a night; It turns the brain like cat in pan, And makes a Jack a gentleman. Fatrholt—J. Payne Collier's MS. | author = | work = | place = | note = | topic = Tobacco | page = 804 }}

{{Hoyt quote | num = | text = With pipe and book at close of day, Oh, what is sweeter? mortal say. It matters not what book on knee, Old Isaak or the Odyssey, It matters not meerschaum or clay. Richard Le Galltenne. In Volumes in Folio. See Cope's Smoker's Garland. | author = | work = | place = | note = | topic = Tobacco | page = 804 }}

{{Hoyt quote | num = | text = Tobacco is a traveler. Come from the Indies hither; It passed sea and land Ere it came to my hand, And 'scaped the wind and weather. Tobacco's a musician, And in a pipe delighteth; It descends in a close, Through the organ of the nose, With a relish that inviteth. Barten Holiday—Texnotamia. (1630) | topic = Tobacco | page = 804 }}

{{Hoyt quote | num = | text = Some sigh for this and that; My wishes don't go far; The world may wag at will, So I have my cigar. Hood—The Cigar. | author = | work = | place = | note = | topic = Tobacco | page = 804 }}

{{Hoyt quote | num = | text = Neither do thou lust after that tawney weed tobacco. Ben Jonson—Bartholomew Fair. Act II. Sc.6. | author = | work = | place = | note = | topic = Tobacco | page = 804 }}

{{Hoyt quote | num = | text = Ods me I marie what pleasure or felicity they have in taking their roguish tobacco. It is good for nothing but to choke a man, and fill him full of smoke and embers. Ben Jonson—Every Man in His Humour. Act III. Sc. 2. | author = | work = | place = | note = | topic = Tobacco | page = 804 }}

{{Hoyt quote | num = | text = And a woman is only a woman, but a good cigar is a smoke. Kipling—The Betrothed. | author = | work = | place = | note = | topic = Tobacco | page = 804 }}


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 GARDEN GAZELLE Shake off the shackles of this tyrant vice; Hear other calls than those of cards and dice: Be learn'd in nobler arts than arts of play; And other debts than those of honour pay. David Gabkiok—Prologue to Ed. Moore's Gamester. | author = | work = | place = | note = | topic = | page = 307 }}


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308

GENEROSITY (See Gifts)

GENIUS

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 place this order of ideas occupies in the hortatory writings of the Fathers, and in the legends of the saints, must be familiar to all who have any knowledge of this department of literature."

Perhaps the most permanently mischievous consequence of primitive asceticism was that which has established over the greater part of Christendom the rule of clerical celibacy.

That opinion of the present Bishop of Salisbury will commend itself as just to every student of mediæval history. In connection with this subject the reader may be referred to the learned discussion in chapter iv. of the Bishop's "Ministry of Grace." The chapter is entitled, "Christian Asceticism and the Celibacy of the Clergy," and is filled with curious learning and weighty judgments.

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310

GENTIAN Gentiana

GENTLEMEN


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1922 Encyclopædia Britannica/Harvey, George

HARVEY, GEORGE (1864-), American editor and diplomat, was born at Peacham, Vt., Feb. 16 1864, and was educated at the Peacham academy. At the age of 18 he became a reporter on the Springfield (Mass.) Republican and later on the New York World. In 1885 he was appointed by Gov. Green of New Jersey as aide-de-camp on his staff, and was reappointed by Gov. Abbett. The latter also made him insurance commissioner of New Jersey in 1890. During 1891-4 he was managing editor of the New York World. Then for several years he was engaged in the construction of electric railways and in 1898 organized a syndicate which secured possession of the lines in Havana, Cuba. The following year he purchased The North American Review, which he thereafter edited for several years. During 1900-15 he was president of the publishing house of Harper & Bros., and during 1902-13 was editor of Harper's Weekly. In 1903 he purchased the Metropolitan Magazine. He was said to have been the first to suggest (in 1906) Woodrow Wilson, then president of Princeton, as a presidential possibility. In the campaign of 1912 he gave Wilson strong support; but after the latter's nomination an estrangement developed, due, as it was generally understood, to the fact that Wilson intimated that his cause was being jeopardized by Harvey's officiousness. In 1916 Harvey urged the election of Charles E. Hughes, the Republican candidate for president. He was strongly opposed to the League of Nations on the ground that it involved the yielding of national sovereignty. In 1918 he established The North American Review's War Weekly, later called Harvey's Weekly, which bitterly denounced the Wilson administration. He was present at the Republican National Convention of 1920, but not as a delegate, and was influential in the nomination of Senator Harding. In 1921 he was appointed ambassador to England by President Harding.


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text: Dictionary of National Biography, 1885-1900/Egerton, Francis (1800-1857)


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1922 Encyclopædia Britannica/Henry, O.

HENRY, O. (1862-1910), American short-story writer, was born at Greensboro, N.C., Sept. 11 1862. His real name was William Sydney Porter, and he came from an old southern family. Until 15 years of age he attended a school directed by his maternal aunt in Greensboro and then entered his uncle's drugstore as a clerk. From early years he was a constant reader, and he secured a wide knowledge of the English classics. He has recorded that his favourite books were Lane's translation of The Arabian Nights and Burton's Anatomy of Melancholy, and that he was a devoted admirer of Tennyson. The close confinement as drug-clerk impaired his health, and in 1882 he was sent to a friend's ranch in Texas, where he remained two years. In 1884 he went to Austin, Tex., where he lived ten years, first as a book-keeper in a real estate office, then as an employee in the General Land Office and from 1891 as teller in the First National Bank of Austin. In 1894 he purchased Brann's Iconoclast, a weekly, which after a short time he renamed The Rolling Stone. This paper he converted into a ten-page weekly, he alone furnishing most of the matter and the illustrations. Even as a young boy he had been locally famous for his cartoons. After a year the paper “rolled away,” to use his own words, and in 1895 he became a reporter on the Houston Daily Post. In 1896 he was charged with having embezzled money while teller in the Austin bank some years before. He fled to Honduras, and thereafter visited several South American countries. In 1897 he returned to Austin and the following year was convicted and sentenced to serve four years in the Ohio penitentiary. Later his innocence seemed to have been established, and it was generally agreed that had he originally stood trial he would have been acquitted. He entered prison

April 25 1898 and was released July 24 1901. It was probably while in prison that he first adopted the pen name of O. Henry. Many of his stories, written there, were mailed to New Orleans and thence redirected to the publishers. In 1902 he settled in New York, and sent forth a constant stream of stories, which became extraordinarily popular. They are characterized by a gorgeousness of imagination, recalling The Arabian Nights so familiar to him; but the constant striving for effect and the excessive use of slang led many to see in them a degeneration into “literary vaudeville.” He is perhaps at his best when describing the endlessly varied types presented by the mass of humanity in New York City. He died in New York June 5 1910.

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1922 Encyclopædia Britannica/Kluck, Alexander von

KLUCK, ALEXANDER VON (1846-), Prussian general, was born May 20 1846 at Münster in Westphalia. He took part in the campaigns of 1866 and 1870, and was twice wounded at the battle of Colombey-Neuilly. In 1906 he was promoted to the rank of general of infantry, and at the outbreak of the World War was Generaloberst and Inspector-General of the VIII. Army Inspection. He was placed in chief command of the I. Army of the West, which he led in the battles of Maubeuge and St. Quentin, and the advance upon the Marne. He claimed to have repelled the outflanking movement of the French in the battle of the Marne, but he was nevertheless compelled, in consequence of the faulty disposition of the German forces in the line of battle and the success of the Allied offensive, to withdraw his army before what he described as overwhelming odds to the Aisne positions. In March 1915 he was wounded while visiting the front trenches, and was placed on the retired list in Oct. 1916. He published Führung und Taten der I. Armee (1920).


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GOLDENROD Solidago


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 GRIEF

) | topic = | page = }}

{{Hoyt quote | num = | text = "Oh, but," quoth she, "great griefe will not be tould, And can more easily be thought than said." Spenser—Faerie Queene. Bk. I. Canto VII. St. 41. | seealso = (See also {{sc|Longfellow)


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 HEAVEN HEAVEN


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394

{{Hoyt quote | num = | text = For 'tis the sport to have the engineer Hoist with Ins own petar. Hamlet. Act III. Sc. 4. | seealso = (See also {{sc|Beaumont) INJUSTICE (See Justice, Law) INN, TAVERN ' You may go to Carlisle's and to Almanac's too; And I'll give you my Head if you find such a Host, For Coffee, Tea, Chocolate, Butter, or Toast; How he welcomes at once all the World and his Wife, And how civil to Folks he ne'er saw in his Life. Anstet—New Bath Guide. Fourth Ed. (1767) P. 130. Phrase "the world and his wife" also found in Swift—Polite Conversation. Third Dialogue. Another version "All the world and Little Billing." A parish in Northamptonshire. | author = | work = | place = | note = | topic = | page = 394 }}

{{Hoyt quote | num = | text = He who has not been at a tavern knows not what a paradise it is. O holy tavern! O miraculous tavern!—holy, because no carking cares are there, nor weariness, nor pain; and miraculous, because of the spits, which themselves turn round and round! Aretdto—Quoted by Longfellow in Hyperion. Bk. III. Ch. II. | author = | work = | place = | note = | topic = | page = 394 }}

{{Hoyt quote | num = | text = He had scarcely gone a short league, when Fortune, that was conducting his affairs from good to better, discovered to him the road, where he also espied an Inn. Sancho positively maintained it was an Inn, and his master that it was a castle; and the dispute lasted so long that they arrived there before it was determined. | author = Cervantes | work = Don Quixote. | place = Pt. I. Ch. XV. . | note = | topic = | page = 394 }}


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 462 LIVERY LIVERY

LOSS

{{Hoyt quote | num = | text = The lungs of London. (Parks) Windham. Debate in House of Commons. June 30, 1808, attributes it to Lord Chatham. | seealso = (See also {{sc|Dickens) LOSS Losers must have leave to speak. Colley Cibber—The Rival Fools. Act I. L. 17. | author = | work = | place = | note = | topic = | page = 462 }}

{{Hoyt quote | num = | text = Our wasted oil unprofitably burns, Like hidden lamps in/old sepulchral urns. | author = Cowper | work = Conversation. L. 357. Referring to the story told by Pancirollus and others, of the lamp which burned for fifteen hundred years in the tomb of Tollia, daughter of Cicero. | seealso = (See also {{sc|Butler}} under {{sc|Love}}) | place = | note = | topic = | page = 462 }}

{{Hoyt quote | num = | text = For 'tis a truth well known to most, That whatsoever thing is lost. We seek it, ere it comes to light, In every cranny but the right. | author = Cowper | work = The Retired Cat. L 95. | place = | note = | topic = | page = 462 }}


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496

) | topic = Matrimony | page = 496 }}

) | topic = Matrimony | page = 496 }}

{{Hoyt quote | num = | text = Every woman should marry—and no man. Benj. Disraeli—Lothair. Ch. XXX. '22 Is not marriage an open question, when it is alleged, from the beginning of the world, that such as are in the institution wish to get out, and such as are out wish to get in. Emerson—Representative Men. Montaigne. | seealso = (See also {{sc|Davtes}})


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 SOLDIERS SOLDIERS

{{Hoyt quote | num = | text = Ned has gone, he's gone away, he's gone away for good. He's called, he's killed. Him and his drum lies in the rain, lies where they was stood. Where they was stilled. A. Neil Lyons (."Edwin Smallweed


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744


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740


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1922 Encyclopædia Britannica/Knights of Columbus

KNIGHTS OF COLUMBUS. — The American order of Knights of Columbus is a fraternal beneficiary society of Roman Catholics, founded by Rev. Michael Joseph McGivney in New Haven, Conn., on Feb. 2 1882, and organized under a charter granted by the state of Connecticut (March 29 1882). Beginning with 11 members the society grew rapidly; branches or councils were established throughout the state, then in other states, and finally in adjacent countries. In 1921 there were 2,200 councils, with a membership of over 800,000, found in every state of the United States, in Alaska, Canada, Mexico, Cuba, the Canal Zone, and Panama. From its beginning the order maintained a system of insurance, in which originally all members were required to participate; but after 1893 non-insurance members were enrolled as associates. On Jan. 1 1919 there were 128,935 insured members of an average age of 35 years; the Mortuary Reserve and Death

Benefit funds amounted to $8,740,000. The society is not a “secret” one, and no oaths are administered. Much attention is given to educational work. A chair of American history was founded by the society at the Catholic University of America, Washington, D.C., and 50 scholarships endowed at the same institution. The Knights of Columbus endeavour to combat socialism and radicalism by public lectures and publications. Beginning with the Spanish-American War (1898) they engaged in humanitarian relief. When America entered the World War (1917) about $1,000,000 was at once raised among the members, and work was undertaken at the various training camps in the United States. Further public appeals were made, and in recognition of their excellent service $40,000,000 in all was raised for war relief work. In America 350 buildings were maintained in the camps, and recreation was provided for enlisted men. Similar service was undertaken overseas and 250 recreation centres established. Comforts were provided on board transports and at piers. After the Armistice the Knights established employment bureaus and assisted ex-service men in finding work.


text: Dictionary of National Biography, 1885-1900/Egerton, Francis Henry


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GODS


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HATTERS

HATTERS

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INTELLECT


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 II.—When the Empire became professedly Christian a powerful new influence was brought to bear on the development of Christian morality. The Church, in modern phrase, now became established by the State, and at once displayed the conservative temper which marks all established institutions. The law and system of the Empire received a measure of consecration when Constantine added the cross to the Roman standards and reigned as a Christian sovereign.

There was both gain and loss in the change. It bred a new spirit of demoralising complaisance in Christian minds, and opened an epoch of clerical corruption, but it also brought the influence of the Gospel to bear over a far larger area of human life, and affected for good the laws and their administration. The institutions of the Christian emperors, says Gibbon, "appear to fluctuate between the custom of the Empire and the wishes of the Church." Yet in fundamental principles the Empire and the Church were antagonistic. "

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 ," wrote Bishop Westcott in his remarkable essay on "The Two Empires: the Church and the World" "was destined by its very nature not to save but to destroy the Empire," and perhaps the truth of this observation is nowhere more clearly seen than in the handling of marriage. The influence of the Empire long restrained the full operation of Christian ideas, and before those ideas could find free expression the Empire had to be destroyed.

We may select for sufficient example the case of the marriage of slaves. Two questions were to be answered in connection with this subject. In the first place, might slaves marry at all? In the next place, might they marry any save slaves? The Roman law did not regard the slave as a person, but as a chattel; accordingly marriage was not in his case permissible. Human nature, however, is stronger than legal theory, and, in point of fact, unions, which may fairly be regarded as marriages, were contracted by slaves with the consent of their masters. Christianity accepted

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 slavery as part of the natural order of human life, and adopted into its own discipline the rule that, apart from the master's consent, there could be no marriage of slaves. In the view of the ancients slaves and children stood in the same position so far as personal liberty went. Bingham says:

It is sufficiently evident that this could not be a final, and was never a satisfactory, solution of the problem; with the Gospel in its hands, and with its calendars of martyrs including names of slaves, it was not possible for the Church really to accept the view that slaves were not persons as well as other Christians. Yet it

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 was a very long and gradual process before the Christian spirit overcame the prejudices of Imperial society. A Gallic council in the sixth century cancelled the marriages of slaves which had been effected without the consent of their masters, and refused the protection of the Church to those slaves who sought it with a view to marriage.

Even more alien from modern sentiment was the attitude of the Church towards the marriages of slaves and free persons. The severe laws on the subject were acquiesced in, and it is hard to demonstrate any ameliorative effects from the association of Church and State. The most we can hope to make out is that the influence of Christianity was a humanising factor in the life of the time, stimulating the tendency towards manumission of slaves, restraining the worst abuses of power, and softening the hardships of servile life.

In the society of the Empire a rapid process of disintegration had gone far to destroy the rigid subordination of the female sex, and, to

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 quote the words of Sir Henry Maine, "the situation of the Roman female, whether married or unmarried, became one of great personal and proprietary independence." He continues:

Justinian, acting under the influence of the Church, so far abandoned the old contractual notion of marriage, which prevailed in the Roman law, as to prohibit divorce by mutual consent, but his legislation in this particular was beyond the endurance of his subjects. His successor, Justin, repealed his prohibitions in deference to the popular wishes. With the downfall of the Empire in the West, and the

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 great increase of ecclesiastical power, which was not the least consequence of that downfall, a new chapter may be said to open in the history of Christian marriage.

III.—Without pressing unduly the statements of Tacitus, we may allow that the German tribes which assaulted the frontiers, and finally conquered the territories, of the Roman Empire, brought with them a respect for the female sex, which had no counterpart in the corrupt society which they entered. This natural sentiment allied itself with the theological tendency to exalt the position of the Virgin Mary in the system of Christian thought and worship.

It is agreed by all students that the cultus of the Virgin in its turn affected the position of women. Female chastity was invested with an almost superhuman majesty in the eyes of the Teutonic converts, and the extraordinary fervour for monastic life which they manifested was the direct consequence. Guizot is probably right in ascribing much

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94 importance to what he calls "the feudal family."

Chivalry was in its origin as much aristocratic as religious; the poetry of sex began within the narrow confines of a small hereditary class, and from thence exerted its humanising influence over wider and always widening circles of social life. Precisely in the same way did the political liberties of the modern world develop. First the reign of privilege

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Rh and the bracing conflicts in defence of privilege against aggressive powers; then the development of doctrines of human rights in the course of the conflicts, and the practical necessity of association in defence of those rights. Finally, the extension of the doctrines over the whole area of civic life.

The German spirit was intensely individualistic, domestic, aristocratic, sentimental; and when it passed under the discipline of Christianity, it received a truly amazing exaltation, which has left its mark on the politics, literature, and art of modern Europe, and perhaps most remarkably on the conceptions of family life which now prevail among us. Moreover, while Imperial society had been pre-eminently urban, German life was preeminently rural. The town is the natural enemy of the home; the country is the natural sphere of the family. Thus the habits and the circumstances of the conquerors of the Roman empire co-operated with the other forces of

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96 the time to develop among them a lofty doctrine of marriage.

IV.—We have said that the downfall of the Roman Empire brought as one of its consequences a great increase of ecclesiastical power. The famous description of the Papacy as "the ghost of the Roman Empire sitting crowned on the tomb thereof" is as true as it is eloquent. To the barbarian races who settled within the Empire the Popes of Rome seemed to succeed to the prestige and authority of the Augusti. To the suffering populations, who had been reduced to servitude by the conquerors, the Popes appeared as champions and protectors. They earned their supremacy by their services alike to the Germans, whom they brought within the pale of the Church, and to the provincials, for whom they kept alive the saving traditions of civilisation. The religion and the law of the Empire persisted through the great catastrophe, but both underwent a transformation.

Mediæval Christianity and the Canon Law

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Rh were the result of the new circumstances under which the imperial legacy of civilisation, ecclesiastical and civil, was accepted and developed in the West. The faith and morals of the Gospel had to be presented intelligibly to uncivilised nations, and a system of ecclesiastical discipline strong enough to bring barbarians under control had to be created. This is the explanation and the excuse of the two grand features of mediæval Christianity, the Papacy and the Monastic system. Every thing was materialised. The clergy became priests; the spiritual claim of the hierarchy became a frankly political claim to secular supremacy. The sacraments became means of grace in the most literal sense of the phrase, conveying their supernatural gift apart from the moral condition of the recipient. A spirit of systematic and mechanical sacramentalism penetrated every part of the religious system, that is, every part of the whole scheme of human life, for the Church gathered all things within its scope.

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 Marriage necessarily passed under this governing tendency. It became in the hands of the mediæval moralists a sacrament, one of the Seven Sacraments; all its incidents were frankly subject to ecclesiastical control; it was declared to be absolutely indissoluble; divorce from the bond of marriage was totally prohibited. A theory of marriage was expressed in the canons, which reflected the ideal of sacerdotalist thinkers rather than the wisdom of practical statesmen. This theory was formally and finally bound on the Roman Church by the Council of Trent. The contractual and personal aspects of marriage are completely subordinated to the ecclesiastical. The State and the individual are overridden by the Church. The Imperial element and the Teutonic element are absorbed by the ecclesiastical. In the Catechism of the Tridentine Council it is actually laid down that the presence of a priest is indispensable for the validity of a Christian marriage.

Such theoretical rigidity is not for this world.

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MORALITY

MORNING


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 MORNING MORNING The Morn! she is the source of sighs, The very face to make us sad; If but to think in other times The same calm quiet look she had. Hood—Ode to Melancholy. | author = | work = | place = | note = | topic = | page = 529 }}


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 560 NONSENSE

{{Hoyt quote | num = | text = A careless song, with a little nonsense in it now and then, does not misbecome a monarch. Horace Walpole—Letter to Sir Horace Mann. (1770)


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 CHAPTER V

EFFECT OF THE REFORMATION ON MARRIAGE

has been already pointed out that in the course of the Middle Ages marriage had “lost its civil character," and become altogether part of the ecclesiastical system. It was one of the Seven Sacraments, and as such possessed the "indelible character." Divorce with liberty of re-marriage was altogether prohibited. This rigorous law was quite beyond human endurance, and the Church had to provide the mitigations of its own theory. These were provided in the elaborate system of dispensations, by means of which unhappy and impolitic marriages were, on one pretext or another, nullified, and many unions, prohibited by the canons, were made possible. The exaltation of the papal power was materially helped forward by the public

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 546 NATURE NATURE


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 NATURE NATURE


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548

 * 1) NAVIGATION ##

(See also )

{{Hoyt quote | num = | text = Oh, I am a cook and a captain bold And the mate of the Nancy brig, And a bo'sun tight and a midshipmite And the crew of the captain's gig. W. S. Gilbert—Yarn of the "Nancy Bell."


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NAVIGATION

{{Hoyt quote | num = | text = Ye gentlemen of England That live at home at ease, Ah! little do you think upon The dangers of the seas. Martyn Parker—Ye Gentlemen of England. | seealso = (See also {{sc|Southey) A strong nor'wester's blowing, Bill! Hark! don't ye hear it roar now? Lord help 'em, how I pities them Unhappy folks on shore now! The Sailor's Consolation. Attributed to Billy Pitt, Colman. | author = | work = | place = | note = | topic = Navigation | page = 549 }}

{{Hoyt quote | num = | text = And that all seas are made calme and still with oile; and therefore the Divers under the water doe spirt and sprinkle it aboard with their mouthes because it dulceth and allaieth the unpleasant nature thereof, and carrieth a light with it. | author = Pliny | work = Natural History. | place = Bk. II. Ch. CIII. | note = {{sc|Holland}}'s trans. | seealso = (See also {{sc|Bede}}) | topic = Navigation | page = 549 }}

{{Hoyt quote | num = | text = Why does pouring Oil on the Sea make it Clear and Calm? Is it for that the winds, slipping the smooth oil, have no force, nor cause any waves? | author = Plutarch | work = Morals. Natural Questions. | place = XII. | note = | seealso = (See also {{sc|Bede}}) | topic = Navigation | page = 549 }}

{{Hoyt quote | num = | text = Well, then—our course is chosen—spread the sail— Heave oft the lead, and mark the soundings well— Look to the helm, good master—many a shoal Marks this stern coast, and rocks, where sits the Siren Who, like ambition, lures men to their ruin. Scott—Kenihvorth. Ch. XVII. Verses at head of Chapter. | author = | work = | place = | note = | topic = Navigation | page = 549 }}

{{Hoyt quote | num = | text = Merrily, merrily goes the bark On a breeze from the northward free, So shoots through the morning sky the lark, Or the swan through the summer sea. Scott—Lord of the Isles. Canto IV. St. 10. | author = | work = | place = | note = | topic = Navigation | page = 549 }}

{{Hoyt quote | num = | text = Upon the gale she stoop'd her side, And bounded o'er the swelling tide, As she were dancing home; The merry seamen laugh'd to see Their gallant ship so lustily Furrow the green sea-foam. Scott—Marmion. Canto II. St. 1. | author = | work = | place = | note = | topic = Navigation | page = 549 }}

{{Hoyt quote | num = | text = Behold the threaden sails, Borne with the invisible and creeping wind, Draw the huge bottomes through the furrow'd sea, Breasting the lofty surge. | author = | work = Henry V. | place = Act III. Chorus. L. 10. | note = | topic = Navigation | page = 549 }}

{{Hoyt quote | num = | text = Ye who dwell at home, Ye do not know the terrors of the main. | author = Southey | work = Modoc in Wales. Pt. IV. | seealso = (See also {{sc|Parker}}) | topic = Navigation | page = 549 }}

{{Hoyt quote | num = | text = Cease, rude Boreas, blustering railer! List, ye landsmen all, to me:. Messmates, hear a brother sailor Sing the dangers of the sea. George A. Stevens—The Storm. | author = | work = | place = | note = | topic = Navigation | page = 549 }}

{{Hoyt quote | num = | text = Thou bringest the sailor to his wife, And travell'd men from foreign lands, And letters unto trembling hands; And, thy dark freight, a vanish'd life. | author = Tennyson | work = In Memoriam. | place = Pt. X. | note = | topic = Navigation | page = 549 }}

{{Hoyt quote | num = | text = There were three sailors of Bristol City Who took a boat and went to sea. But first with beef and captain's biscuits And pickled pork they loaded she. There was gorging Jack and guzzling Jimmy, And the youngest he was little Billee. Now when they got as far as the Equator They'd nothing left but one split pea. | author = Thackeray | work = Little Billee. | place = | note = | topic = Navigation | page = 549 }}

{{Hoyt quote | num = | text = On deck beneath the awning, I dozing lay and yawning; It was the gray of dawning, Ere yet the Sun arose; And above the funnel's roaring, And the fitful wind's deploring, I heard the cabin snoring With universal noise. | author = Thackeray | work = The White Squall. | place = | note = | topic = Navigation | page = 549 }}


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 demand for dispensations, and the strongest possible impetus was given to their issue by the enormous wealth which they brought into the papal exchequer.

But with the money there entered into the system the most demoralising influence in the world. Dispensations were easily granted to the wealthy, hard to obtain for the poor. All the evidence available demonstrates that the marriage system, with its rigorous theory and numerous dispensations, had come to work so badly, that in every part of Christendom men's consciences were restive. It was inevitable that the Reformation would make its influence felt in the law and practice of marriage.

In the year 1520 Luther put forth from the press the book entitled "On the Babylonian Captivity of the Church" In this work he discusses the different parts of the Christian system, and shows how they have been mishandled and depraved under the rule of the Papacy. In the section treating of

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 matrimony he begins by denying that marriage is properly to be described or regarded as a sacrament.

"Since matrimony has existed from the beginning of the world, and still continues even among unbelievers, there are no reasons why it should be called a sacrament of the new law and of the Church alone. The marriages of the patriarchs were not less sacred than ours, nor are those of unbelievers less real than those of believers; and yet no one calls them a sacrament. Moreover, there are among believers wicked husbands and wives worse than any Gentiles. Why should we then say there is a sacrament here and not among the Gentiles?"

He points out the ignorant misunderstanding of St. Paul's language, which enabled the traditionalists to pretend that marriage was styled a sacrament in the Scripture. Then he passes from the ecclesiastical theory to the actual working of the system:

"What shall we say of those impious human laws by which this divinely appointed manner of life has been entangled and tossed up and down? Good God! it is horrible to look upon the temerity of the tyrants of Rome, who thus, according to their own caprices, at one time annul marriages and at another time enforce them. Is the human race given over to their caprice

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NEWSPAPERS (See Journalism, News)

NIAGARA

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 for nothing but to be mocked and abused in every way, and that these men may do what they please with it for the sake of their own fatal gains? . . . I rejoice, however, that these disgraceful laws have at length attained the glory they deserve, in that by their aid the men of Rome have nowadays become common traders. And what do they sell? The shame of men and women, a merchandise worthy of these traffickers, who surpass all that is most sordid and disgusting in their avarice and impiety. There is not one of those impediments which cannot be removed at the intercession of mammon, so that these laws seem to have been made for no other purpose than to be nets for money and snares for souls in the hands of those greedy and rapacious Nimrods, and in order that we might see in the holy place, in the Church of God, the abomination of the public sale of the shame and ignominy of both sexes. A business, alas! worthy of our pontiffs, and fit to be carried on by men who, with the utmost disgrace and baseness, are given over to a reprobate mind, instead of that ministry of the Gospel which, in their avarice and ambition, they despise."

Luther regarded himself as defending the divine institution of marriage against the interested laxity of the Popes:

"The union of husband and wife is one of divine right, and holds good, however much against the laws of men it may have taken place, and the laws of men ought to give place to it without any scruple. For if a man is to leave his father and mother and cleave to his wife, how much more ought he to tread under foot the frivolous

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 "and unjust laws of men, that he may cleave to his wife? If the Pope, or any bishop or official, dissolves any marriage, because it has been contracted contrary to the papal laws, he is guilty of treason against God, because this sentence stands: 'Whom God hath joined together, let not man put asunder.'""

He effectively demolishes the ecclesiastical doctrine as to "fanciful spiritual affinities," and asks unanswerably whether the Christian man is not the "brother" of the Christian woman, so that on the principle that spiritual relationship is to determine lawfulness of marriage, no marriage between Christians could ever be permissible. Throughout Luther writes in a spirit of practical good sense which makes short work of the artificial teaching which had been elaborated by the canonists, and brings the whole subject on to the plane of average everyday life.

It is to be noted that the Saxon reformer did not stand alone in taking up this ground against the papal system. The mediaval Church did not appear to those who revolted against it as the champion of marriage, but as precisely

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 the contrary, and this in spite of the rigorous doctrine established by the canonists, and affirmed by the Council of Trent. The dispensation system was in the eyes of Protestants the root of endless evil. That "where a doctrine fails it can be supplied by the Pope's power led in practice to general demoralisation and the rule of the purse. Nearly one hundred and fifty years after Luther published his treatise on the "Babylonian Captivity of the Church," Jeremy Taylor wrote with just severity of the current Roman casuistry that its doctrines

""legitimate adulterous and incestuous marriages, and disannul lawful contracts: they give leave to a spouse to break his or her vow and promise; and to children to disobey their parents, and, perhaps, to break their mother's heart, or to undo a family. No words can bind your faith, because you can be dispensed with; and if you swear you will not procure a dispensation, you can as well be dispensed with for that perjury as the other; and you cannot be tied so fast but the pope can unloose you. So that there is no certainty in your promise to God, or faith to men; in judicatories to magistrates, or in contracts with merchants; in the duty of children to their parents, of husbands to their wives, or wives to their contracted husbands; of a catholic to a heretic; and last of all, a subject to his prince cannot be bound"

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 "so strictly, but if the prince be not of the pope's persuasion, or be by him judged a tyrant, his subjects shall owe him no obedience.""

There was unquestionably large justification for such language, yet we cannot but perceive that it fails to do substantial justice to the system it so severely condemns. The ambition and greed of the popes were no doubt factors in the development of the dispensation system which the reformers repudiated, but they were not the dominant factors. Allowance must be made for the standing problem of ecclesiastical administration, viz.: how to reconcile a divine, and therefore an unyielding, law to the infinite and bewildering eccentricities of human action. Very soon Luther had to realise in a very humiliating and unfortunate experience the difficulties of that problem. The story of Luther's condemnation of bigamy in a special case is thus given by Professor Lindsay in his admirable history of the Reformation:

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 "Philip (Landgrave of Hesse) had married when barely nineteen a daughter of Duke George of Saxony. Latterly, he declared that it was impossible to maintain conjugal relations with her; that continence was impossible for him; that the condition in which he found himself harassed his whole life, and prevented him coming to the Lord's Table. In a case like his, Pope Clement VII. only a few years previously, had permitted the husband to take a second wife, and why should not the Protestant divines permit him? He prepared a case for himself which he submitted to the theologians, and got a reply signed by Bucer, Melancthon and Luther, which may be thus summarised:—

" 'According to the original commandment of God, marriage is between one man and one woman, and the twain shall become one flesh, and this original precept has been confirmed by our Lord; but sin brought it about that first Lamech, then the heathen, and then Abraham, took more than one wife, and this was per- mitted by the law. We are now living under the gospel, which does not give prescribed rules for the regulation of the external life, and it has not expressly prohibited bigamy. The existing law of the land has gone back to the original requirement of God, and the plain duty of the pastorate is to insist on that original requirement of God, and to denounce bigamy in every way. Nevertheless the pastorate, in individual cases of the direst need, and to prevent worse, may sanction bigamy in a purely exceptional way; such a bigamous marriage is a true marriage (the necessity being proved) in the sight of God and of conscience; but it is not a true marriage, with reference to public law or custom. Therefore such a marriage ought to be kept secret, and the dispensa—

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 tion which is given for it ought to be kept under the seal of confession. If it be made known, the dispensation becomes eo ipso invalid, and the marriage becomes mere concubinage.'

"Such was the strange and scandalous document to which Luther, Melancthon and Bucer appended their names.

"Of course the thing could not be kept secret, and the moral effect of the revelation was disastrous among friends and foes."

Professor Lindsay has convinced himself, by a careful study of all the evidence, that in this deplorable proceeding Luther was not actuated by any unworthy motive, but led astray by his inherited theory of the dispensing power of the Church." He thought honestly that the Church did possess this power of dispensation even to the length of tampering with a fundamental law of Christian society, provided it did not contradict a positive scriptural commandment to the contrary. The crime of the Curia, in his eyes, was not issuing dispensations in necessary cases, but in giving them in cases without proved necessity, and for money."

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