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 Chap. liii. That no Divination without Astrology is perfect. We have spoken in the foregoing Chapters of the divers kindes of Divinations: But this is to be noted that all these require the use and rules of Astrology, as a key most necessary for the knowledge of all secrets; and that all kinds of Divinations whatsoever have their root and foundation in Astrologie so, as that without it they are of little or no use; yet Astrological Divination, in as much as the Celestials are causes and signs of all those things which are, and are done


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 in these inferiors, doth give most certain demonstrations by the situation, and motion onely of Celestial bodies, of those things which are occult or future; of which we shall in this place speak no further, since of this Science huge Volums have been wrote by the Ancients, and are everywhere extant. Therefore whether the Physiognomists look upon the body, or countenance of forehead, or hand, or the Soothsayer, searcheth by dreams or Auspicia, that the judgment may be right, the figure of heaven is also to be enquired into. From the judgements whereof, together with conjectures of similitudes and signs, are produced true opinions of the significators. Also if any prodigie shall appear, the Figure of the heaven is to be erected; also such things are to be enquired after, which have gone before in the revolutions of years from great conjunctions, and Eclipses: then also the Nativities, beginnings, intronizations, foundations, and revolutions, perfections, directions of Princes, Nations, Kingdoms, Cities, when these shall appear, and upon what place of the Celestial figure these fell; that by all these at length we may come to a rational and probable signification of these things. After the same manner, but with less labour, we must proceed in the Expofition of dreams. Moreover, they that being distempered foretell future things, do it not but as they are instigated by the stars, or inferior instruments of these, whence their Predictions must at length be imputed to the Celestials, as we read in Lucan the old Prophet Tuscus,

"The Light'nings motion, and the veines which are Fibrous, and warm, and motion of a fair Plume wandring i'th aire, being taught -"

After the City was viewed, the Sacrifice slain, the inspection into the intrals did at length by the dispositions of the Celestial stars pronounce judgement. Also Geornancy it self the most accurate of Divinations, which divines by points of the earth, or any other superfices, or by a fall, or any other power inscribed, doth first reduce them to Celestial figures, viz. to those sixteen

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 which we above named, making judgement after an Astrological manner, by the properties and observations thereof: and hither are referred all natural Divinations by lots whatsoever, the power whereof can be from no where else then from the heaven, and from the minde of them that work them. For whatsoever is moved, caused or produced in these inferiors, must of necessity imitate the motions, and influences of the superiours, to which, as to its roots, causes, and signs it is reduced, the judgement whereof is shewed by Astrological Rules. Hence Dice, Tetracedron, Exacedron, Octocedron, Doderacedron, Icocedron being made by certain Numbers, Signs, and Stars at opportune times, under the influencies of the Celestials, and being inscribed, obtain a wonderful vertue of Divining, and foretelling by their castings, such as those Dice Preneste had, in which we read the Destinies of the Romans were contained.

Chap. liv. Of Lottery, when, and whence the vertue of Divining is incident to it. Whatsoever Divinations and Predictions of humane events are made by Lottery, must of necessity, besides the lot, have some sublime occult cause; which indeed shall not be a cause by accident, such as Aristotle describes Fortune to be. For in the series of Causes, seeing according to the Platonists, a cause by accident can never be the prime and sufficient cause, we must look higher, and finde out a cause which may know and intend the effect. Now this we must not place in corporeal Nature, but in immaterial, and incorporeal substances which indeed administer the Lot, and dispence the signification of the truth, as in mens souls, or separated spirits, or in Celestial Intelligcnces, or in God himself. Now that there is in mans soul a sufficient power and vertue to direct such kinde Of lots, it is hence manifest, because there is in our soul a divine vertue, and similitude, and apprehension, and power of all things;


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 And as we said in the first Book, All things have a natural obedience to it, and of necessity have a motion and efficacy to that which the soul desires with a strong desire; and all the vertues and operations of natural and artifical things, obey it when it is carried forth into the excess of desire, and then all Lots of what kinde soever are assisting to the appetite of such a minde, and acquire to themselves wonderful vertues of passages, as from that, so from the Celestial opportunity in that hour in which the excess of such a like appetite doth most of all exeeed in it. And this is that ground and foundation of all Astrological questions, wherefore the minde being elevated into the excess of any desire, taketh of it self an hour and opportunity most convenient and efficacious, on which the Figure of the heaven being made, the Astrologer may then judge in it, and plainly know concerning that which any one desires, and is inquisitive to know. But now because Lots are not directed alwayes by mans minde, but also, as we said before, by the help of other Spirits; nor is the minde of a Prophet alwayes disposed to that excess of passion as we spoke of: hence amongst the Ancients, it was a Custome to premise before the casting of the Lot, some sacred performances, in which they called upon divine Intelligencies and spirits for to direct the Lot aright. Whatsoever kinde of presage therefore these kinde of Lots portend, must of necessity not be by chance or fortune, but from a spiritual cause, by vertue whereof the Phantasie, or hand of him that cast the Lot is moved, whether that power proceed from the soul of the Operator through the great excess of his affection, or from a Celestial influence, and oppotunity, or from a certain Diety or spirit assisting, or moving from on high, whether these Lots are placed in casting of Cockalls, or throwing of Dice, or in the meeting of Verses, such as were formerly the Lot of Homer and Virgil, of which we read in Ælius of Sparta, Hadrianus long since made enquiry, and which we read befell Trajanus the Emperour. {[nop}}


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 "What's he far off grac'd with the Olive bough Presenting offerings? how white chin we know, A Roman King, whose laws first setled Rome, And from small Curets a poor soyl shall come To great command -"

Be which Verses he did not in vain become to have hopes of enjoying the Empire. Also amongst Hebrews, and even amongst us Christians (some Divines not dispproving of it) Lots are taken out of Verses of Psalms. There are also more, & other kindes of Lots, as are humane Lots, which had no Divination in them amongst the Ancients, and are observed by as in choosing of Magistrates, to prevent envy, of which also Cicero against Verres makes mention: but they are not of our purpose: But those which are divine, and sacred Lots, respecting Oracles, and Religion, of which we shall discourse in the following Book: Onely thus far I would advise you, that how much presaging, divining or Southsaying soever Lots are found to have, they have them not as they are Lots, but by reason of a vertue of a higher operation joyned to them.

Chap. lv. Of the soul of the World, and of the Celestials, according to the traditions of the Poets, and Philosophers. It is necessity that the heaven and Celestial bodies, seeing they have a power, influence, and manifest operation upon these inferiors, should be animated: seeing an operition cannot proceed from a meer body. All famous Poets, and Philosophers affirm therefore that the world and all Celestiall bodies must have a soul, and that also intelligent: Hence Marcus Mavillius in his Astronomy to Augustus, sings,


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 "The great Corporeall world, which doth appear In divers forms, of Aire, Earth, Sea, and Fire, A divine soul doth rule, a Diety Doth wisely govern -"

Also Lucan,

"The Earth that's weigh'd i'th aire, 's sustained By great Jove -"

And Boetius

"Thou dost joyn to the worl a soul, that moves All things of threefold nature, and diffuse It through the members of the same, and this Into two Orbs of motion rounded is Being divided, and for to return Into it self makes haste -"

And Virgil most full of all Philosophy, sings thus,

"And first the Heaven, Earth, and liquid plain, The Moons bright Globe, and Stars Titanian A spirit fed within, spread through the whole And with the huge heap mix'd infused a soul; Hence man, and beastsm and birds derive their strain, And monsters floating in the marbled main; These seeds have fiery vigor, and a birth Of heavenly race, but clog'd with heavy earth."

For what do these verses seem to mean, then that the world should not only have a spirit soul, but also to partake of the divine mind: and that the originall, vertue, and vigour of all inferiour things do depend on the soul of the world? This do all Platonists, Pythagorians, Orpheus, Trismegistus, Aristotle,


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 Theophrastus, Avicen, Algazeles, and all Peripateticks confess, and confirm.

Chap. lvi. The same is confirmed by reason.

The world, the heavens, the Stars, and the Elements have a soul, with which they cause a soul in these inferior and mixed bodies. They have also as we said in the former book, a spirit, which by the mediating of the soul is united to the body: For as the world is a certain whole body, the parts whereof are the bodies of all living creatures, and by how much the whole is more perfect and noble then the parts, by so much more perfect, and noble is the body of the world then the bodies of each living thing. It would be absurd, that all imperfect bodies and parts of the world, and every base Animal, as Flies, and Worms should be worthy of a life, and have a life and soul, and the whole entire world a most perfect, whole, and most noble body, should have neither life, nor soul; It is no less absurd, that Heavens, Stars, Elements, which give to all things life, and soul most largely, should themselves be without life, and soul; and that every plant, or tree should be of a more noble condition then the Heaven, Stars, and Elements, which are naturally the cause of them; And what living man can deny that earth, and water live, which of themselves, generate, vivifie, nourish, and increase innumerable trees, plants, and living creatures? as most manifestly appears in things that breed of their own accord, and in those which have no corporeall seed. Neither could Elements generate and nourish such kind of living creatures, if they themselves were without life or soul. But some haply may say, that such kind of living creatures are not generated by the soul of the earth, or water, but by the influencies of Celestiall souls; These the Platonists answer, that an Accident cannot beget a substance, unless haply as an instrument it be subjected to the next substance, because an instrument removed from an artificer is not moved to the effect of the


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 art; so also those Celestiall influencies, seeing they are certain accidents being removed far from vital substances, or from the life it self, cannot generate a vital substance in these inferiors. And Mercurius in his book which he cals De Communi, saith, All that is in the world is moved either by increase, or decrease. Now what moves, must needs have life; and seeing that all things move, even the earth, especially with a generative and alterative motion, they must themselves live. And if any doubt that the heavens live, saith Theophrastus, he is not to be accounted a Philosopher; and he which denyes the heaven to be animated, so that the mover thereof is not the form thereof, destroyes the foundation of all Philosophy; The World therefore lives, hath a soul, and sense; for it gives life to plants, which are not produced of seed; and it gives sense to Animals, which are not generated by coition.

Chap. lvii. That the soul of the world, and the Celestiall souls are rationall, and partake of Divine understanding. That the above named souls have reason, is apparent hence; For whereas the universall works of the foresaid souls do with a certain perpetuall order conspire amongst themselves, it is necessary that they be governed not by chance but by reason; by which reason they do direct, & bring all their operations to a certainty. For it is necessary that the earth should have the reason of terrene things, and water of watery things; and so in the rest; by which reason each in their time, place, and order are generated, and being hurt are repaired. Therefore Philosophers do not think the soul of the earth to be at it were the soul of some contemptible body, but to be rationall and also intelligent, yea and to be a diety. Besides it would be absurd, seeing we have reasons of our works, that Celestiall souls, and the soul of the universe should not have reasons of theirs. But if (as saith Plato) the world be made by very goodness it self, as well as it


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 could be made, it is certainly endowed with not only life, sense, and reason, but also understanding. For the perfection of a body is its soul, and that body is more perfect which hath a more perfect soul; It is necessary therefore, seeing Celestiall bodies are more perfect, that they have also most perfect minds. They partake therefore of an intellect and a minde; which the Platonists also prove by the perseverance of their order, and tenor, because motion is of its nature free, it may easily swarve, and wander now one way, now another, unless it were ruled by an intellect and a mind, and that also by a perfect mind foreseeing from the beginning the best way, and chief end. Which perfect mind indeed, becaue it is most powerfull in the soul, as is the soul, and as are the souls of Celestiall bodies, and of Elements, without all doubt doth most orderly, and perfectly govern the work allotted to it. For bodies do not resist a most powerfull soul, and a perfect mind doth not change its counsel. The soul of the world therefore is a certain only thing, filling all things, bestowing all things, binding, and knitting together all things, that it might make one frame of the world, and that it might be as it were one instrument making of many strings, but one sound, sounding from three kinds of creatures, intellectall, Celestiall, and incorruptible, with one only breath and life.

Chap. lviii. Of the names of the Celestials, and their rule over this inferiour world, viz. Man. The names of Celestiall souls are very many, and diverse according to their manifold power and vertue upon these inferior things, from whence they have received divers names, which the ancients in their hymnes and prayer made use of. Concerning which you must observe, that every one of these souls according to Orpheus's Divinity, is said to have a


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 double vertue; the one placed in knowing, the other in vivifying, and governing its body. Upon this account in the Celestiall spheres, Orpheus cals the former vertue Bacchus, the other a Muse. Hence he is not inebriated by any Bacchus, who hath not first been coupled to his Muse. Therefore nine Bacchus's are designed about the nine Muses. Hence in the ninth sphere Orpheus puts Bacchus Cribonius, and the Muse Calliope; in the starry heaven Picionius, and Urania; in the sphere of Saturn, Amphietus, and Polyphymnia; in the sphere of Jupiter, Sabasius, and Terpsichore; in the sphere of Mars, Bassarius, and Clio; in the sphere of the Sun, Trietericus, and Melpemene, in the sphere of Venus, Lysius, and Erato; in the sphere of Mercury, Silenus, and Euterpe; in the sphere of the Moon, Bacchus, Lyeus, and the Muse Thalia. Also in the spheres of the Elements, he names the souls after this manner. In the fire he puts the planet, and the morning; in the air lightening Jupiter, and Juno; in water the Ocean, and Thetys; in the earth Pluto, and Proserpina; but the soul of the world or universe Magicians call the Jupiter of the world, and the mind of the world Apollo, and the nature of the world, Minerva. Besides in the fire they put Vulcan, in the water Neptune, and they did name them by divers names. Also in the Stars of the Zodiack the Pythagorians did put twelve particular Gods or souls placed in the hearts of those Stars, and thence governing the whole Star, viz. in the heart of Aries is placed a particular Pallas, in the heart of Taurus a particular Venus, of Gemini a particular Phebus, of Cancer Mercury, of Leo Jupiter, of Virgi Ceres, of Libra Vulcan, of Scorpio Mars, of Sagittarius Diana, of Capricorn Vesta, of Aquarius a particular Juno, in the heart of Pisces a particular Neptune: This did Manilius sing forth in these verses.

"Pallas doth rule the Ram, Venus the Bull, Phebus the Twins, and Mercury doth rule The Cancer, and the Lyon guides doth Jove, Ceres doth Virgo, Vulcan Libra move."


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 "ForScorpion Mars; for Sagittarius faire Diana cares; for Capricorn doth care Vesta; Aquarius Juno doth protect; And Neptune Pisces -"

And most ancient Orpheus writing to Muscus, reckons up more Dieties of the heavens then these, signifying their names, respects, and duties, calling them all in proper songs. Let no one therefore think that they are the names of evill deceiving spirits; but of naturall, and divine vertues, distributed to the world by the true God, for the service, and profit of man, who knew how to use them: and antiquity it self hath ascribed to each of these Dieties the severall members of man; as the ear to memory, which Virgil also dedicates to Phebus, saying, Cynthius puls my ear, and admonisheth me. So the right hand being a token of fortitude, & by which an oath is made, Numa Pompilius, as saith Livy, hath dedicated to faith: The fingers are under the tuition of Minerva, and the knees given to Mercifullness; Hence they that beg pardon bend them. Some dedicate the Navell to Venus as the place of luxury; some who refer all the members to it as the center, say it is dedicated to Jupiter Hence in the Temple of Jupiter Hammon the effigies of a navel is celebrated. Many other things the ancients did observe, ascribing every little member and joynt to their Dieties, which if they be rightly understood, and the true Dieties ruling over them known, would not at all swerve from their duty, seeing also sacred writ testifies that all our members are governed by the superior vertues, of which we shall speak more largely in the following book; and not members only, but every exercise of men is distributed to its Dietie, as huntings to Diana, wars to Pallas, husbandry to Ceres, of which thus speaks Apollo in his Oracles in Porphyrie.

"Pallas loves wars, woods to Diana fair Ascribed are, to Juno humid Aire, To Ceres Corn, and fruits; to Oryris The water, also humors waterish."


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 Chap. lix. Of the seven governers of the world, the Planets, and of their various names serving to Magicall speeches.

Moreover they did call those governors of the world, (as Hermes calls them) Saturn, Jupiter, Mars, the Sun, Venus, Mercury, and the Moon, by many names, and epithites; viz. calling Saturn Coelius, sithe-bearer, the father of the Gods, the Lord of the time, the high Lord, the great, the wise, the intelligent, ingenious revolutor, of a long space, an old man of great profundity, the author of secret contemplation, impressing, or depressing great thoughts in the hearts of men, destroying and preserving all things, overturning force and power, and constituting, a keeper of secret things, and a shewer of them, causing the loss, and finding of the author of life and death. So Jupiter is called as it were a helping Father, the King of heaven, Magnanimous, thundering, lightning, unconquered, high and mighty, great and mighty, good, fortunate, sweet, mild, of good will, honest, pure, walking well, and in honour, the Lord of joy and of judgements, wise, true, the shewer of truth, the judge of all things, excelling all in goodness, the Lord of riches, and wisdome. Mars is called Mavors, powerfull in war, bloody, powerfull in arms, a sword-bearer, magnanimous, bold, untamed, generous, lightning, of great power and furious hast, against whom none can defend himself if he resist him, who destroyes the strong, and powerfull, and deposeth Kings from their thrones, the Lord of heat and power, the Lord of fiery heat, and of the planet of blood; who inflames the hearts of contenders, and gives them boldness. The Sun is called Phæbus, Diespiter, Apollo, Titan, Pean Phanes, Horus, Osiris, as it is in that Oracle,

"The Sun, Osyris, Dionysus gay, Apollo, Horus, King ruling the day"


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"Who changeth times, who giveth winds and rain, The King of Stars, and the immortall flame."

He is called also Arcitenens, burning fiery, golden flaming, radiating, of a fiery hair, of a golden hair, the eye of the world, Lucifer, seeing all things, ruling all things, the creator of light, the King of Stars, the great Lord, good, fortunate, honest, pure, prudent, intelligent, wise, shining over the whole world, governing, and vivifying all bodies that have a soul, the prince of the world keeping all the Stars under himself, the light of all the Stars, darkening, burning, overcoming their vertue by his approach, yet by his light and splendor giving light and splendor to all things: in the night he is called Dionysius, but in the day Apollo, as if driving away evill things. Therefore the Athenians called him Alexicacon, and Homer Vlion, i.e. the driver away of evil things. He is also called Phæbus from his beauty and brightness, and Vulcan from his fiery violence, because the force thereof consists of many fires. He is also called the Sun, because he contains the light of all the Stars: hence he is called by the Assyrians  Adad, which signifies only, and by the Hebrews   Schemesch, which signifies proper. Venus is called the Lady, nourishing, beautifull, white, fair, pleasing, powerfull, the fruitfull Lady of love and beauty, the progeny of Ages, the first parent of men, who in the beginning of all things joyned diversity of sexes together with a growing love, and with an eternall off-spring propagates kinds of men and Animals, the queen of all delights, the Lady of rejoycing, friendly, sociable, pittifull, taking all things in good part, alwaies bountifull to mortals, affording the tender affection of a mother to the conditions of them in misery, the safegard of mankind, letting no moment of time pass without doing good, overcoming all things by her power, humbling the high to the low, the strong to the weak, the noble to the vile, rectifying, and equalling all things: and she is called Aphrodite, because in every sexe, she is found to be of every mind: and she is


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 called Lucifera, i.e. bringing light, bringing the yeers of the Sun to light; and she is called Hesperus, when she follows the Sun, and Phosperus, because she leads through all things though never so hard. Mercury is called the son of Jupiter, the cryer of the gods, the interpreter of gods, Stilbon, the Serpent-bearer, the rod-bearer, winged on his feet, eloquent, bringer of gain, wise, rationall robust, stout, powerfull in good and evil, the notary of the Sun, the messenger of Jupiter, the messenger betwixt the supernall and infernall gods, male with males, female with females, most fruitfull in both sexes; and Lucan cals him the Arbitrator of the gods. He is also called Hermes i.e. interpreter, bringing to light all obscurity, and opening those things which are most secret. The Moon is called Phebe, Diana, Lucina, Proserpina, Hecate, Menstruous, of a half form, giving light in the night, wandring silent, having two horns, a preserver, a night-walker, horn-bearer, the queen of heaven, the chiefest of the Deities, the first of the heavenly gods and goddesses, the queen of spirits, the mistris of all the Elements, whom the stars answer, seasons return, Elements serve; at whose nod lightnings breath forth, seeds bud, plants increase, the initiall parent of fruit, the sister of Phæbus, light, and shining, carrying light from one planet to another, enlightening all powers by its light, restraining the various passings of the Stars, dispensing various lights by the circuits of the Sun, the Lady of great beauty, the mistris of rain and waters, the giver of riches, the nurse of mankind, the governor of all States, kind, mercifull, protecting men by Sea and land, mitigating all tempests of fortune, dispensing with fate, nourishing all things growing on the earth, wandering into divers woods, restraining the rage of Goblins, shutting the openings of the earth, dispensing the light of the Heaven, the wholsome rivers of the Sea, and the deplored silence of the infernals, by its nods; ruling the world, treading hell under her feet; of whose majesty the birds hasting in the Aire are affraid, the wild beasts straggling in the mountains, Serpents lying hid in the ground, fishes swiming in the Sea; But of these and the like names of Stars and planets, and their Epithites, Sirnames, and callings upon, he that


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 will know more, and make more curious enquiry, must betake himself to the hymnes of Orpheus, which he that truely understands, hath attained to a great understanding of naturall Magick.

Chap. lx. That humane imprecations do naturally impress their powers upon externall things; And how mans mind through each degree of dependencies ascends into the intelligible world, and becomes like to the more sublime spirits, and Intelligencies. The Celestiall souls send forth their vertues to the Celestial bodies, which then transmit them to this sensible world. For the vertues of the terrene orb proceed from no other cause then Celestiall. Hence the Magician that will worke by them, useth a cunning invocation of the superiors, with mysterious words, and a certain kind of ingenious speech, drawing the one to the other, yet by a naturall force through a certain mutuall agreement betwixt them, whereby things follow of their own accord, or sometimes are drawn unwillingly. Hence saith Aristotle in the sixth book of his Mysticall Philosophy, that when any one by binding or bewitching doth call upon the Sun or other stars, praying them to be helpfull to the work desired, the Sun and other Stars do not heare his words, but are moved after a certain manner by a certain conjunction, and mutuall series, whereby the parts of the world are mutually subordinate the one to the other, and have a mutuall consent, by reason of their great union: As in mans body one member is moved by perceiving the motion of another, and in a harp one string is moved at the motion of another. So when any one moves any part of the world; other parts are moved by the perceiving the motion of that. The knowledge therefore of the dependency of things following one the other, is the foundation of all wonderfull operation, which is necessarily required to the exercising the power of attracting superior vertues. Now the words of men are certain naturall things, and because the parts of the world mutually


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 draw one the other, therefore a Magician invocating by words, works by powers fitted to nature, by leading some by the love of one to the other, or drawing others by reason of the following of one after the other, or by repelling by reason of the enmity of one to the other, from the contrariety, and difference of things, and multitude of vertues; which although they are contrary, and different, yet perfect one part; sometimes also he compels things by way of authority, by the Celestiall vertue, because he is not a stranger to the heaven. A man therefore, if he receives the impression of any ligation, or fascination, doth not receive it according to the rationall soul, but sensuall, and if he suffers in any part, suffers according to the Animall part. For they cannot draw a knowing and intelligent man by reason, but by receiving that impression and force by sense, in as much as the Animal spirit of man is by the influence of the Celestials, and cooperation of the things of the world, affected beyond his former and naturall disposition. As the son moves the father to labor, although unwilling, for to keep and maintain him, although he be wearied; and the desire to rule is moved to anger and other labors, for to get the dominion. And the indigency of nature, and fear of poverty, moves a man to desire riches. And the ornaments, and beauty of women is an incitement to concupiscence. And the harmony of a wise Musitian moves his hearers with various passions, whereof some do voluntary follow the consonancy of art, others conform themselves by gesture, although unwillingly, because their sense is captivated, their reason not being intent to these things. But these kinds of fascinations & ligations the vulgar doth neither admire, nor detest, by reason of their usualness: but they admire other naturall things, becaue they are ignorant of them, and are not accustomed to them. Hence they fall into errors, thinking those things to be above nature, or contrary to nature, which indeed are by nature, and according to nature. We must know therefore that every superior moves its next inferior, in its degree, and order, not only in bodies, but also in spirits. So the universall soul moves the particular soul; and the rational acts upon the sensual, and that upon the vegetable; and every part of the world acts upon another, and every part is apt to be moved by another; and every part of this inferior world suffers from the heavens according to their nature, and aptitude, as one part of the Animall body suffers from another. And the superior intellectuall world moves all things below it self, and after a manner contains all the same beings from the first to the last, which are in the inferior world. Celestiall bodyes therefore move the body of the elementary world, compounded, generable, sensible, from the circumference to the center, by superior, perpetual, and spirituall essences, depending on the primary intellect, which is the acting intellect; but upon the vertue put in by the word of God, which word the wise Chaldeans of Babylon call the cause of causes, because from it are produced all beings, the acting intellect which is the second from it depends; and that by reason of the union of this word with the first author, from whom all things being are truely produced; The word therefore is the Image of God, the acting intellect the image of the word, the soul is the image of this intellect; and our word is the image of the soul, by which it acts upon naturall things naturally, because nature is the work thereof. And every one of those perfects his subsequent, as a father his son, and none of the latter


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 exists without the former. For they are depending amongst themselves, by a kind of ordinate dependency, so that when the latter is corrupted, it is returned into that which was next before it, untill it come to the heavens, then unto the universall soul, and lastly unto the acting intellect, by which all other creatures exist, and which it self exists in the principall author, which is the creating word of God, to which at length all things are returned. Our soul therefore, if it will work any wonderfull thing in these inferiors, must have respect to their beginning, that it may be strengthened, and illustrated by that, and receive power of acting through each degree from the very first author. Therefore we must be more diligent in contemplating the souls of the Stars then their bodies, and the supercelestiall, and intellectuall world, then the Celestial corporeall, because


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 that is more noble, although this be excellent, and the way to that; and without which medium the influence of the superiour cannot be attained to. As for example, the Sun is the King of Stars, most full of light, but receives it from the intelligible world above all other Stars, because the soul thereof is more capable of intelligible splendor. Wherefore he that desires to attract the influence of the Sun, must contemplate upon the Sun, not only by the speculation of the exterior light, but also of the interior. And this no man can do unless he return to the soul of the Sun, and become like to it, and comprehend the intelligible light thereof with an intellectuall sight, as the sensible light with a corporeal eye. For this man shalbe filled with the light thereof; and the light thereof which is an under type impressed by the supernal Orb it receives into it self, with the illustration whereof his intellect being endowed, & truely like to it, & being assisted by it shall at length attain to that supreme brightness, and to all forms that partake thereof. And when he hath received the light of the supreme degree, then his soul shall come to perfection, and be made like to the spirits of the Sun, and shhall attain to the vertues, and illustrations of the supernaturall vertue, and shall enjoy the power of them, if he hath obtained faith in the first author. In the first place therefore we must implore assistance from the first author, and praying not only with mouth but a Religious gesture and supplicant soul, also abundantly, uncessantly, and sincerely, that he would enlighten our mind, and remove darkness growing upon our souls by reason of our bodies.


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Author:Claudius Galenus

Works

 * On the Natural Faculties
 * Method of Healing

title: Author:Claudius Galenus


text: Portal talk:Philippines

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 the superb self-restraint and caution of Washington, but for which the war would doubtless have ended that year in the overthrow of the American cause. Col. Pickering was present at the battles of the Brandywine and Germantown. and was elected, 7 Nov., a member of the newly created board of war. On 5 Aug., 1780, he was appointed quartermaster-general of the army, in place of Gen. Greene, who had just resigned. He joined the army at Peekskill, 27 June, 1781. took part in the march to Virginia, and was present at the surrender of Cornwallis, of which he gives an interesting account in his journal. The fact that there was no detention in the course of Washington's wonderful march from Hudson river to Chesapeake bay shows with what consummate skill the quartermaster's department was managed. At every point the different columns found the needed supplies and means of transportation in readiness. For such a triumph of logistics great credit is due to Col. Pickering. He retained the office of quar- termaster-general until it was abolished, 2>5 July. 1785. He made himself conspicuous, along with Alexander Hamilton and Patrick Henry, in oppos- ing the harsh and short-sighted vindictive meas- ures that drove so many Tories from the country, to settle in Nova Scotia and Upper Canada.

On leavingthe army in 1785, he went into business in Philadelphia as a commission merchant in part- nership with Maj. Samuel Hodgdon, but he did not find this a congenial occupation. He wa- as- sured that if he were to return to Massachusetts he would be appointed associate justice of the su- preme court of that state, but he refused to enter- tain the suggestion, because he distrusted Ins fit- ness for that office. He preferred to remove with his family, to some new settlement on the frontier, and, with some such end in view, had already pur- chased extensive tracts of unoccupied land in western Pennsylvania and Virginia and in the val- ley of the Ohio. In 1787 he settled in Wyoming, and there became involved in the disturbances at- tendant upon the arrest and imprisonment of John Franklin, leader of the insurgent Connecticut set- tlers. Col. Pickering's house was attacked by rioters, and he would have been seized as a hostage for Franklin had he not escaped into the woods and thereupon made his way to Philadelphia, where he was chosen member of the convention for rati- fying the new constitution of the United States. After his return to Wyoming, toward the end of June, 1788, Col. Pickering was taken from his bed at midnight by a gang of masked men and carried off into the forest. His captors kept him prisoner for three weeks, and tried to prevail upon him to write to the executive council of the state and have Franklin set at liberty. When they found their threats unavailing, and learned that militia were pursuing them, they lost heart, and were glad to compound with Col. Pickering and set him free on condition that he would intercede for them. This affair, the incidents of which are full of ro- mantic interest, marked the close of thirty years of turbulence in the vale of Wyoming. By the end of 1788 complete order was maintained, largely through the firmness and energy of Col. Pickering. In 1789 he was a member of the convention that framed the new constitution of Pennsylvania. This did not finish its work till 2 Sept. 17'.' the very next day President Washington sent Col. Pickering on a mission to the Seneca Indians, who n.-id iirrn incensed by the murder of two o1 mln' bywhite men at Pine Creek. I'a. The m ended in July, 1791. in tin- successful negotiation of a very important treaty between ihc I'nitcd States and the Six Nations. Col. Pickering was appointed postmaster-general, 14 Aug., 1791, and held that office till 1795. In the mean time was waged the great war with the Indians of the North- western territory, and Col. Pickering was called upon several times to negotiate with the chiefs of the Six Nations and keep up the alliance with them. He knew how to make himself liked and respected by the red men. and in these delicate missions was eminently successful. On the resignation of Knox he was appointed secretary of war, 2 Jan., 1795. The department then included Indian affairs, since transferred to the department of the interior. It also included the administration of the navy. In these capacities Col. Pickering was instrumental in founding the military school at West Point, as well as in superintending the building of the three noble frigates " Constitution/' " United States," and " Constellation," that were by and by to win imperishable renown. On the resignation of Ran- dolph in the autumn of 1795, Col. Pickering for a. while acted as secretary of state, and after three months was appointed to that office. He continued as secretary of state, under the administration of John Adams, until the difficulties with France, gri iving out of the X. Y. Z. papers, had reached a crisis and led to a serious disagreement between Mr. Adams and his cabinet. (See ADAMS, JOHX.) Tln-n Col. Pickering was dismissed from office, 12 May, 1800.

From the department of state to a log-cabin on the frontier was a great change indeed. Col. Pickering spent the summer and autumn with his son Henry and a few hired men in clearing a farm in what is now Susquehanna county, near the northeastern corner of Pennsylvania. He had al- ! ways been poor, and was now embarrassed with debt. To relieve him of this burden, several citi- zens of Boston subscribed 25,000, and purchased from him some of his tracts of unoccupied land. After payment of his debts, the balance in cash was $14,055.35, and being thus placed in comfortable circumstances he was prevailed upon to return to Massachusetts, where he settled upon a modest farm, which he hired, in Danvers. In 1802 he was appointed chief justice of common pleas, and was a candidate for congress for the Essex south district, but Jacob Crowninshield was elected over him. The next year Col. Pickering was elected to the U. S. senate, to fill the vacancy left by Dwight Foo- ter's resignation. In 1804 lie wa- elected to the senate for six years, and became conspicuous among the leaders of the extreme Federalists. He disapproved of the Louisiana purchase, and after- ward made himself very unpopular in a large part of the country by his energetic opposition to the embargo. In 1809 he was hanged in effigy by a mob in Philadelphia, and in the following ear an infamous attempt was made to charge him with embezzlement of public funds, but the ,-har_ too absurd to gain credence. In 1811 he as for- mally censured by the senate for a technical viola- tion "of the rules in reading certain document communicated by the president before the injunc- tion of secrecy: but as this mea-ure vas too plainly prompted by vindictive-ness, it fail"! to injure him. In 1812. having failed of a re-election to the sen- ate, he retired to the farm he had purchased some tinn- l>e In re in Veiihatn. Mass. : I nit he was to return to .i-hington sooner than he expecte.1. In the ber election he was chosen a member of M .in overwhelming majority. To this . elected in 1 S H. ami would |ia c been elected a third time had he n-t declined a renomination. During 1817 he was member of


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the preceding lecture, after a very brief survey of the history and objects of linguistic science, we entered upon an inquiry into the means by which we had become possessed of our mother-tongue, an inquiry intended to bring out to our view the mode of transmission and preservation of language in general. And we saw that it is the work of tradition; that each generation passes along to the generation succeeding, with such faithfulness as the nature of the case permits, the store of words, phrases, and constructions which constitute the substance of a spoken tongue. But we also saw that the process of transmission is uniformly an imperfect one; that it never succeeds in keeping any language entirely pure and unaltered: on the contrary, language appeared to us as undergoing, everywhere and always, a slow process of modification, which in course of time effects a considerable change in its constitution, rendering it to all intents and purposes a new tongue. This was illustrated from the history of our English speech, which, by gradual and accumulated alterations made in it, during the past thousand years, by the thirty or forty generations through whose mouths it has passed, has grown from the Anglo-Saxon of King Alfred, through a succession of


text:
On the Natural Faculties

 * Book One
 * Book Two
 * Book Three

title: On the Natural Faculties


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Page:Language and the Study of Language.djvu/57

II.] phases, into what it is at present. Before, now, we go on to examine in detail the processes of linguistic change, setting forth more fully their causes and modes of action, and exhibiting their results upon a more extended scale, we have to draw from what has been already said one or two important conclusions, touching the nature of the force by which those processes are carried on, and the character, and place among the sciences, of the study which undertakes their investigation.

And, in the first place, we see, I think, from our examination of the manner in which language is learned and taught, in which its life is kept up, what is meant when we speak and write of it as having an independent or objective existence, as being an organism or possessing an organic structure, as having laws of growth, as feeling tendencies, as developing, as adapting itself to our needs, and so on. All these are figurative expressions, the language of trope and metaphor, not of plain fact; they are wholly unobjectionable when consciously employed in their proper character, for the sake of brevity or liveliness of delineation; they are only harmful when we allow them to blind us to the real nature of the truths they represent. Language has, in fact, no existence save in the minds and mouths of those who use it; it is made up of separate articulated signs of thought, each of which is attached by a mental association to the idea it represents, is uttered by voluntary effort, and has its value and currency only by the agreement of speakers and hearers. It is in their power, subject to their will; as it is kept up, so is it modified and altered, so may it be abandoned, by their joint and consenting action, and in no other way whatsoever.

This truth is not only often lost from view by those who think and reason respecting language, but it is also sometimes explicitly denied, and the opposite doctrine is set up, that language has a life and growth independent of its speakers, with which men cannot interfere. A recent popular writer asserts that, "although there is a


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Page:Messages and Letters of William Henry Harrison Vol. 1.djvu/642

 600 [John] Connor and four of their men to inform me of this circumstance and "that they had determined to go immediately to the Prophet's Town to endeavour to divert him from his purpose, that they would be with me in a few days and communicate the result of their mission, and that if they were unsuccessful in their endeavours to prevent the Prophet from striking us they would abandon him to his fate". From this statement of Facts, Sir, you will no doubt be of opinion with me that the return of the Troops under my command without effecting the dispersion or humiliation of the Prophet's Party would be attended with the most fatal consequences. If he is thus presumptuous upon our advance our return without chastising him or greatly alarming his fears and those of his followers would give him an eclat that would increase his followers and we would have to wage through the Winter a defensive war which would greatly distress our Frontiers. With this conviction thoroughly impressed upon my mind it is with the greatest mortification I have to observe that my advance to the Prophets Town depends upon circumstances which are entirely without my control. The supply of provisions on hand is by no means sufficient and the means of land transportation for it altogether inadequate. We have hitherto depended upon water transportation but it is impossible to rely upon it in our advance from this. From the winding course of the rivers and the nature of the ground near it the ascending Boats cannot be protected by the army. Defending them, by detachments is equally impracticable because I could not make them sufficiently large without weakening my main body so as to expose it to certain defeat. As soon as I received your letter therefore I directed the Contractor to send down to Vincennes for five or six waggons and upon the arrival of these must depend in a great measure the practicability of our advance. The Fort is in such forwardness as to enable me to leave it in three days but it is necessary that we should wait for the waggons. The necessity of this delay suggested the idea of obtaining a reinforcement. I have certainly the highest opinion of the bravery of the Troops under my command and the composition of this little army is entirely to my mind, but with regard to actual service they are altogether raw andinexperienced. The Militia are the best I ever saw and Col. Boyd's Regiment is a fine body of men. But like all men who are about to engage a strange and


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36 change in language, it is not in the power of man either to produce or to prevent it: we might think as well of changing the laws which control the circulation of our blood, or of adding an inch to our height, as of altering the laws of speech, or inventing new words according to our own pleasure." Then, in order to establish the truth of this opinion, he goes on to cite a couple of historical instances, in which two famous emperors, Tiberius of Rome and Sigismund of Germany, committed blunders in their Latin, and were taken to task and corrected by humble grammarians, who informed their imperial majesties that, however great and absolute their power might be, it was not competent to make an alteration in the Latin language. The argument and conclusion we may take to be of this character: If so high and mighty a personage as an emperor could not do so small a thing as alter the gender and termination of a single word—not even, as Sigismund attempted, in a language which was dead, and might therefore be supposed incapable of making resistance to the indignity—much less can any one of inferior consideration hope to accomplish such a change, or any other of the changes, of greater or less account, which make up the history of speech: therefore, language is incapable of alteration by its speakers.

The utter futility of deriving such a doctrine from such a pair of incidents, or from a score, a hundred, or a thousand like them, is almost too obvious to be worth the trouble of pointing out. Against what authority more mighty than their own did these two emperors offend? Simply against the immemorial and well-defined usage of all who wrote and had ever written Latin—nothing more and nothing less. High political station does not confer the right to make and unmake language; a sovereign's grammatical blunders do not become the law of speech to his subjects, any more than do those of the private man. Each individual is, in a way, constantly trying experiments of modification upon his mother-tongue, from the time when, as a child, he drops sounds and syllables which it does not suit his convenience to pronounce, and frames inflections upon mistaken analogies, to that when, as a man, he is guilty of


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Page:Dictionary of National Biography volume 06.djvu/372

 pleasant exponent of science, and did much to popularise the taste for natural history in his adopted home.

 BRITTON, JOHN. [see ]

 BRITTON, JOHN (1771–1857), antiquary, topographer, and miscellaneous writer, was born on 7 July 1771 at Kington St. Michael, near Chippenham, Wiltshire, where his father was a small farmer, maltster, baker, and village shopkeeper. After a desultory education, in the course of which he acquired a love of reading, he went at sixteen to London, where he was apprenticed by an uncle to a tavern-keeper on Clerkenwell Green. Here he bottled wines in a cellar, snatching an occasional hour for the perusal of a few books. Here, too, he made the acquaintance of [q. v.], who joined him in writing and issuing a popular ballad. He was next employed as a cellarman at the London Tavern, and in Smithfield, and as a clerk in an attorney's office. Amid these employments, and the compilation of street songbooks, he was led by the success of Sheridan's 'Pizarro' to produce in 1799 his first book, 'The Adventures of Pizarro, preceded by a sketch of the voyage and discoveries of Columbus and Pizarro, with biographical sketches of Sheridan and Kotzebue.' The publisher of a dramatic miscellany to which he contributed had long before received subscriptions for a topographical work, 'The Beauties of Wiltshire.' He asked Britton to undertake its preparation, and, with the promise of Brayley's assistance, Britton consented. Two volumes appeared in 1801, and were successful. The third and concluding volume, to which Britton prefixed an interesting autobiographical preface, did not appear until 1825. Meanwhile, a publishing firm which had shared in the production of the 'Beauties of Wiltshire' engaged Britton and Brayley to co-operate in a larger enterprise, the first instalment of which appeared also in 1801 with the title 'The Beauties of England and Wales, or original delineations, topographical, historical, and descriptive, of each county. By Edward Brayley and John Britton.' The names of the two 'editors,' as they at first styled themselves, alternately took precedence of each other on the title-pages up to the seventh volume, after which each was assigned to its respective author. In the earlier volumes the letterpress seems to have been mainly Brayley's, while the general editing, including the direction of artists and engravers, was Britton's. With the completion of the first five volumes in 1803-4, subscribers were informed that the 'authors' had travelled over an extent of 3,500 miles to inspect the localities described. There had been scarcely any work of the kind so comprehensive in its plan since the appearance of the 'Magna Britannia' (1720-31). Vol. vii., containing Lancashire, Leicestershire, and Lincolnshire, was wholly Britton's composition, but difficulties with the proprietors suspended his editorship. Subsequently he contributed Norfolk and Northamptonshire to vol. xi. (1810), and Wiltshire to vol. xv. (1814). Britton estimated the sum expended on the work during his connection with it as joint-editor at 50,000l. Partly while he was occupied with it he contributed to Rees's 'Cyclopædia' the articles on British topography. That on Avebury he afterwards expanded for the 'Penny Cyclopædia,' for which he wrote the account of Stonehenge. He also contributed the articles on British topography and antiquities to Arthur Aikin's 'Annual Review.'

The proprietors of the 'Beauties' wished to restrict the illustrations of antiquities. Britton therefore produced separately the 'Architectural Antiquities of Great Britain represented and illustrated in a series of views, elevations, plans, sections, and details of various ancient English edifices, with historical and descriptive accounts of each,' 4 vols. 1805-14, and to these was added in 1818-26 a supplementary volume—the best of the series—'Chronological History and Graphic Illustrations of Christian Architecture in England, embracing a critical enquiry into the rise, progress, and perfection of this species of architecture.' The letterpress was meagre, but the artistic excellence of the illustrations procured success for what Southey (Quarterly Review for September 1826) pronounced to be the 'most beautiful work of the kind that had ever till then appeared.' Eight thousand pounds was expended on the work, in which Britton held a third share. His next important undertaking was the 'Cathedral Antiquities of England, or an historical, architectural, and graphic illustration of the English Cathedral Churches,' 14 vols. 1814-35. The title of the first volume is 'The History and Antiquities of the Cathedral Church of Salisbury, illustrated by a series of engravings of views, elevations, and plans of that edifice; also etchings of the ancient monuments and sculpture, including Biographical Anecdotes of the Bishops and of other eminent persons connected with the Church.' No complete publication of the kind had appeared since Browne Willis's 'Survey of the Cathedrals' in 1742, and more than 20,000l. was expended on the production of


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Page:Messages and Letters of William Henry Harrison Vol. 1.djvu/643

 Rh tried Enemy many of the privates have imbibed such ideas of Indian address and Ferocity that it was found a matter of some difficulty to keep the centinels to their posts the night after the alarm. Two of the Delawares who are now in camp speak good English and before I was aware of it an opinion had been pretty generally imbibed from them amongst the men and by most of the officers that our force was too small to attack the Prophet with success. From the return which is herewith enclosed [Oct. 12, above] you will observe that our effectives are but little above nine hundred. From these must be deducted a small garrison for this fort and perhaps twelve or fifteen more sick than the report recognizes. From all the information which I have received I cannot estimate the Prophet's force at less than 600 men. Whatever precautions I may use it will be in his power to attack us when and where he pleases and precipitate the whole of his force upon our weakest point. With raw Troops I found upon my march hither that it was impossible to preserve that order and precision in our movements which is so desirable and necessary. The menouver which I have adopted for forming an order of Battle from the order of march altho extremely simple the men are not sufficiently expert in performing altho every opportunity has been embraced of practising it. A panic or confusion from an attack at that particular moment might be fatal. From Mr. Connor I learn that all the Delawares were impressed with a belief that the Prophet would attack us and that he and his followers were confident of success. I know not from whence this confidence can be derived, it is certain that it was not felt four weeks ago. I cannot learn that he has received any accession of strength and the ridiculous and superstitious pranks which he is practising inspire his followers with a belief in his supernatural powers can impose upon them only. Whatever may be the cause of this confidence the probability of its existence is sufficient to inspire caution. I do believe most sincerely that the Troops I have now with me are equal to the task of beating all the force the prophet can muster altho admitting him to have 600. The relative proportion is less favourable to us than it has ever been in any general action with the Indians, but I am not so ambitious of military fame as to subject the troops under my command to any unnecessary hazard to obtain it. A few companies more would make success entirely unequivocal. I have


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II.] slang, vulgarisms, and bad grammar, or indulges in mannerisms and artificial conceits, or twists words out of their true uses, from ignorance or caprice. But his individual influence is too weak to make head against the consenting usage of the community; his proposals, unless for special reasons, are passed over unnoticed, and he is forced to conform his speech to that of the rest; or, if he insist upon his independence, he is contemned as a blunderer, or laughed at as a humourist.

That an alteration should have been made at the time of Sigismund in any item of Latin grammar, either by the emperor himself, or by all the potentates and learned men of Christendom, was an impossibility. For the language was a dead one; its proprieties of speech were no longer dependent upon the sanction of present usage, but upon the authority of unchanging models. Much that we say is good English, though Shakspeare and Milton knew it not; nothing can be good Latin, unless it be found in Cicero and Virgil, or their compeers. And even under Tiberius, the case was nearly the same: the great authors whose example makes the law of Latin speech had already lived and written; and any deviation from their usage would have been recognized by all coming time as a later corruption. Hence, even had that emperor's blunder been accepted and slavishly imitated by his courtiers, his army, and his subjects at large, their consent could have made it good second-rate Latin only; it might have become the very best usage in the later Italian, French, and Spanish, but it would always have been rejected and avoided by the strict classicists. And all this, not for the reason that man has no power over language, but precisely for the contrary reason, that he has all power over it—that men's usage makes language. He, accordingly, who can direct usage can make or alter language. In this way only can exalted rank confer authority over speech: it can give a more powerful impulse toward that general acceptance and currency which anything must win in order to be language. There are instances on record in which the pun of a monarch has changed for all time the form of a word. Ethnologists well know that the name of


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 Rheims (1578), he placed it under the care of Bristow, whose laborious life was passed in reading, teaching, and publishing books of controversy. 'He did great things for God's church,' says Pits, 'and he would have done still greater if bad health had not prevented him.' On 13 May 1581 he went to Spa on account of declining health. He returned on 26 July without having derived benefit from drinking the waters, and he was advised to try his native air. Accordingly, on 23 Sept. he set out for England, and soon after reaching the residence of Mr. Richard Bellamy, a catholic gentleman, at Harrow-on-the-Hill, Middlesex, he died there of consumption on 14 Oct. 1581 (Diaries of the English College, Douay, 183). His death was regarded as a severe loss to the catholic cause, for according to the character given of him in the college archives he might rival Allen in prudence, Campion in eloquence, Wright in theology, and Martin in languages (, Church Hist. ii. 60).

His works are:
 * 1) 'A Briefe Treatise of diuerse plaine and sure wayes to finde out the truthe in this doubtful and dangerous time of Heresie: conteyning sundry worthy Motiues vnto the Catholike faith, or considerations to moue a man to beleue the Catholikes and not the Heretikes,' Antwerp, 1574, 1599, 12mo. A third edition, entitled 'Motives inducing to the Catholike Faith,' was published [at Douay?] in 1641, 12mo. The 'Motives' elicited a reply from William Fulke, D.D., entitled 'A Retentive to stay good Christians in the true Faith & Religion, against the Motiues of Rich. Bristow,' 1580.
 * 2) 'Tabula in Summam Theologicam S. Thomæ Aquinatis,' 1579.
 * 3) 'A Reply to Will. Fulke, in Defense of M. D. Aliens Scroll of Articles, and Book of Purgatorie,' Louvain, 1580, 4to. Dr. Fulke soon brought out 'A reioynder to Bristows Replie in defence of Aliens Scrole of Articles and Booke of Purgatorie,' 1581.
 * 4) 'Demaundes to be proponed of Catholikes to the Heretics,' 8vo. Several times printed without place or date. This was answered in a book entitled 'To the Seminary Priests late come over, some like Gentlemen,' &c., London, 1592, 4to.
 * 5) A Defence of the Bull of Pope Pius V.
 * 6) Annotations on the Rheims translation of the New Testament, manuscript.
 * 7) 'Carmina Diversa,' manuscript.
 * 8) 'Richardi Bristoï Vigorniensis, eximii svo tempore Sacræ Theologiæ Doctoris & Professoris, Motiva omnibus Catholicæ Doctrinæ orthodoxis cultoribus pernecessaria; vt quæ singulas omnium ætatum ac præsentis maximè temporis hæreses funditùs extirpet: Romanæ autem Ecclesiæ auctoritatem fidemq. firmissimis argumentis stabiliat,' 2 vols. Atrebati (Arras), 1608, 4to. The second volume is entitled 'Antihæretica Motiva, cvnctis vnivs veræ atqve solivs salvtaris Christiano-Catholicæ Ecclesiæ Fidei & Religionis Orthodoxis cultoribus longè conducibilissima.' This book was translated into English by Thomas Worthington, who has prefixed a life of the author and also a compendium of the biography in Latin verse. It is a much larger treatise than the original English 'Motives.'
 * 9) 'Veritates aureæ S.R. ecclesiæ autoritatibus vet. patrum, &c.,' 1616, 4to. A posthumous work.

Besides writing the above works, he, in conjunction with Dr. William (afterwards cardinal) Allen, revised Gregory Martin's English translation of the Holy Scriptures, commonly known as the 'Douay Bible.'

 BRISTOWE, EDMUND (1787–1876), painter, the son of an heraldic painter, was born at Windsor 1 April 1787, and passed his life at Windsor and Eton. At an early age he was patronised by the Princess Elizabeth, the Duke of Clarence (afterwards William IV), and others. He made sketches of well-known characters in Eton and Windsor, painted still life, interiors, and domestic and sporting subjects. He had great sympathy with animals, some power of rendering their characteristic movements and expressions, and is said to have given suggestions to Landseer. In 1809 he exhibited at the Royal Academy 'Smith shoeing a Horse,' and was an occasional exhibitor there and at the rooms of the British Institution, and at those of the Society of British Artists, until the year 1838, when he exhibited the 'Donkey Race' at Suffolk Street.

Bristowe was a man of independent eccentric views, would not work to order, and sometimes refused to sell even his finished


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 602 the Honor to inclose to you the result of a Council which I have held with my superior officers on the occasion. With their opinion I entirely coincide. I have sent for four Companies. Three only were contemplated by me but to secure them it was necessary to send for four. I shall not wait for them but move with cautious steps for twenty-five or thirty miles higher up so that we shall not have but forty or forty five miles to march when the reinforcement comes up. I have directed them to come on mounted. In the meantime my own and the exertions of my officers shall be used to inspire the men with confidence in themselves and contempt for the enemy.

I would have believed that the message which was sent by the Prophet was an empty boast if his parties had not been sent to fire on our centinels. But however unsuccessful our advance may have been in making a favourable impression upon the prophet it is certain that it has made such a one on the Weas and Miamis. The Chiefs of the former who have just returned from Malden are now collecting their women and Children (who had fled on our approach) at their village about two miles from us. The Miami Chiefs are also on their way to visit me, and the Weas say that the Wyandots have opened the Eyes of them all and that they will never again listen to the Prophet. I am extremely glad that the return of Colonel Boyd's Regiment to Pittsburg may be dispensed with. It will certainly be of considerable service here and the season will be so far advanced before they can commence their voyage as to leave scarcely a probability of their being able to get them, and it would be exceeding harrassing to the men. This Regiment is not more sickly than when I wrote to you last week altho the weather has been uncommonly warm and consequently unfavourable. Two men have indeed died in camp within this week and one within a few hours after my last letter was written but he was so well in the morning as to be able to walk out and killed himself by eating heartily of fried liver.

I have the Honor to enclose to you herewith a letter from Dr. [Josiah] Foster. He says that his private affairs so imperiously require his presence that unless he can get a Furlough he must resign. I think him so valuable an officer that he ought if possible to be kept in service. His presence can be dispensed with for you may rest assured that the autumnal


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 productions. He is said to have excelled in the delineation of monkeys, cats, and horses. His works, feeble in technique and little known, are scattered about in private galleries, some being in the royal collection at Windsor. Among them may be mentioned 'Monkey Pugilists,' 'Cat's Paw,' 'Law and Justice,' 'Incredulity,' 'The Rehearsal,' 'Pros and Cons of Life.' Engravings of a few of his works have appeared in the 'Sporting Magazine' and elsewhere.

He produced little during the fifteen years immediately preceding his death, which took place at Eton, 12 Feb. 1876.

 BRIT, BRYTTE, or BRITHUS, WALTER (fl. 1390), was a fellow of Merton College, Oxford, and the reputed author of several works on astronomy and mathematics, as well as of a treatise on surgery. He has also been described as a follower of Wycliffe, and as author of a book, 'De auferendis clero possessionibus' (see, Script. Brit. Cat. vi. 94, p. 503 ; epitome of  Bibliotheca, 248 b, Zurich, 1574, folio ; , Antiquities of Oxford, i. 475). If this description be correct, Brit is no doubt identical with the Walter Brute, a layman of the diocese of Hereford, whose trial before Bishop John Trevenant of Hereford in 1391 is related at great length by Foxe (Acts and Monuments, i. 620-54, 8th ed. 1641). Foxe prints the articles of heresy with which Brute was charged, the speech in which he defended himself, and his ultimate submission of his opinions to the determination of the church. Thirty-seven articles were then drawn up and sent to the university of Cambridge to be confuted. Brute, however, appears to have escaped further molestation. With respect to Brit's scientific writings considerable confusion prevails, and it seems probable that not one of the extant works ascribed to him is really his. The work most frequently cited is the 'Theorica Planetarum' (, Comm. de Script. Brit. p. 397), which bears his name in two manuscripts in the Bodleian Library (Digby, xv. ff. 58 b-92, and Wood, 8 d, f. 93) ; but it is claimed for Simon of Bredon, also fellow of Merton, in the verses subjoined to another copy in the same collection (Digby, xlviii. f. 112 b), which, to judge from their contents, have a distinctly stronger presumption in favour of their accuracy. The work in question, which begins with the words 'Circulus ecentricus, circulus egresse cuspidis, et circulus egredientis centri idem sunt,' is further to be distinguished from another treatise with the same title, of which the opening words are 'Circulus ecentricus, vel egresse cuspidis, vel egredientis centri, dicitur,' and of which the authorship is shown by the notices collected by Baldassare Boncompagno (Della Vita e delle Opere di Gherardo Cremonese e di Gherardo di Sabbionetta, pp. 76-100, Rome, 1851, 4to) to be really due to the younger Gerard of Cremona (Gerardus de Sabloneto) in the thirteenth century. The latter has been repeatedly confounded with the 'Theorica' indifferently assigned by the bibliographers to Brit and Bredon. Another treatise mentioned by Bale as the composition of Brit is the 'Theoremata Planetarum,' which Tanner cites as that existing in the Digby MS. exc. f. 190 b (now f. 169 b) ; but this manuscript dates from about the year 1300, and the work is by John Halifax (J. de Sacro Bosco). Finally, the 'Cirurgia Walteri Brit' named in the ancient table of contents in another Digby MS. (xcviii. f. 1 b) has nothing corresponding to it in the volume itself but a set of English medical receipts whose author is not stated (f. 257). .  BRITHWALD. [See .]  BRITHWOLD. [See .]  BRITO or LE BRETON, RANULPH (d. 1246), canon of St. Paul's, is first mentioned in the year 1221 as a chaplain of Hubert de Burgh. During the administration of his patron he stood high in the favour of Henry III, and became the king's treasurer. On the fall of Hubert in 1232 many of the officers who had been appointed through his influence were removed, and their places given to countrymen of the new minister, Peter des Roches, the Poitevin bishop of Winchester. Among those displaced was Ranulph Brito, who was accused of having misapplied the revenues which passed through his hands, and was subjected to a fine of 1,000l. He was also sentenced to banishment, but this penalty was afterwards remitted. Whether the charges brought against him were well founded or not, it is significant that his successor, Peter de Rievaulx (De Rivallis), is described by Matthew Paris as the 'nephew or son' of the bishop of Winchester.

In 1239 a certain William, who lay under sentence of death for various crimes, endeavoured to save his own life by bringing accusations of treason against several persons of eminent position. Ranulph Brito, who


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38 the so-called "Tartar" race is properly Tatar, and they are now endeavouring to restore this, its correct orthography. The intrusion of the r is accounted for in the following manner. When, in the reign of St Louis of France, the hordes of this savage race were devastating eastern Europe, the tale of their ravages was brought to the pious king, who exclaimed with horror: "Well may they be called Tartars, for their deeds are those of fiends from Tartarus." The appositeness of the metamorphosed appellation made it take, and from that time French authors—and, after their example, the rest of Europe—have called the Tatar "Tartars." Whether the story is incontestably authentic or not is of small consequence: any one can see that it might be true, and that such causes may have produced such effects times innumerable.

The speakers of language thus constitute a republic, or rather, a democracy, in which authority is conferred only by general suffrage and for due cause, and is exercised under constant supervision and control. Individuals are abundantly permitted to make additions to the common speech, if there be reason for it, and if, in their work, they respect the sense of the community. When the first schooner ever built, on the coast of Massachusetts, slid from her stocks and floated gracefully upon the water, the chance exclamation of an admiring by-stander, "Oh, how she scoons!" drew from her contriver and builder the answer, "A scooner let her be, then," and made a new English word. The community ratified his act, and accepted the word he proposed, because the new thing wanted a new name, and there was no one else so well entitled as he to name it; if, on the other hand, he had assumed to christen a man-of-war a scooner, no one but his nearest neighbours would ever have heard of the attempt. The discoverer of a new asteroid, again, is allowed to select its title, provided he choose the name of some classical goddess, as is the established precedent for such cases—although, even then, he is liable to have the motives of his choice somewhat sharply looked into. The English astronomer who sought, a few years since, with covert loyalty, to call his planetling


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Author:Jacob De Haas

Works

 * Translated A Jewish State by Theodor Herzl (1917)
 * Theodor Herzl, a biographical study, New York, 1927. (2 volumes)

As editor

 * Jewish World (1892—1900)
 * Jewish Advocate (1908–1918)

title: Author:Jacob De Haas


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 Makerstoun in 1841 the first magnetic observatory north of the Tweed; and his discernment in entrusting its direction to John Allan Broun, and generous co-operation with his extended views, raised the establishment to a position of primary importance. The results, published at his and the Edinburgh Royal Society's joint expense (Trans. R. Soc. Edin. xvii.-xix. with suppl. to xxii.), formed the most valuable fruits of his enlightened patronage of science, and were rewarded with the Keith medal in 1848. This was the latest of his public honours. His membership of the Royal Society of London dated from 1810. He early entered the Astronomical Society, and was chosen one of its vice-presidents in 1827; honorary degrees were conferred on him at Edinburgh, Oxford, and Cambridge in 1824, 1832, and 1833 respectively; he was an honorary member of the Royal Irish Academy, and acted as president of the British Association at its Edinburgh meeting in 1834. In 1833 he succeeded Sir Walter Scott as president of the Royal Society of Edinburgh, an office which he retained till his death. He entrusted the society with the endowment of a medal, known as the 'Brisbane Biennial,' for the encouragement of scientific study, and he endowed another medal, to be awarded by the Scottish Society of Arts. He was created a baronet in 1836, and made G.C.B. in 1837. He became lieutenant-general in 1829, and general in 1841. His zeal for education took effect in his endowment of the Brisbane Academy at Largs. Everywhere his professions ripened into acts worthy of his character as a Christian and a gentleman. His death occurred 27 Jan. 1860, in the same room where he had been born eighty-seven years previously.

 BRISTOL, [See .]  BRISTOL, [See .]  BRISTOL, RALPH (d. 1232), bishop of Cashel, is mentioned by William of Malmesbury as having granted fourteen days of indulgence to the abbey of Glastonbury. He became the first treasurer of St. Patrick's Cathedral, Dublin, in 1219, and was consecrated bishop of Cashel in 1223. He died about the beginning of 1232. He is said to have written the life of his patron, Lawrence O'Toole, archbishop of Dublin; but according to Baronius he supplied only the materials for the work, which was written by a monk of Auge.

 BRISTOW, RICHARD, D.D. (1538–1581), catholic divine, was born in 1538 at Worcester. 'Fortunæ mediocritas verâ nobilitate virtutis emersit' (, Vita Bristoï, 1). Having been instructed in grammar learning by Roger Goulburne, M.A., he matriculated in the university of Oxford, perhaps as a member of Exeter College. He took the degree of B.A. on 17 April 1559, and that of M.A., as a member of Christ Church, on 25 June 1562, being 'now in great renown for his oratory' (, Fasti, ed. Bliss, i. 161). At this period Bristow and Edmund Campion were 'the two brightest men of the university,' and upon this account were chosen to entertain Queen Elizabeth with a public disputation on the occasion of her visit to Oxford. This they did with great applause on 3 Sept. 1566 (, Annals, ed. Gutch, ii. 159). About this time Bristow devoted himself to the study of divinity, and became so noted for his learning that Sir William Petre appointed him to one of his fellowships in Exeter College, to which he was admitted on 2 July 1567 (, Register of Exeter Coll. 45). It is related that in a set disputation in the divinity school he put Laurence Humphrey, the regius professor, 'to a non-plus.'

At length, being convinced that he had erred in his religious opinions, he left the college in 1569 and proceeded to Louvain, where several learned catholics were residing. There he became acquainted with Dr. William Allen, who at once recognised his rare abilities and appointed him the first moderator or prefect of studies in his newly founded seminary at Douay. Bristow was always regarded by Allen as his 'right hand.' He was ordained at the Easter ordination held at Brussels in March 1572-3, being the first member of Douay College who entered the priesthood. Just before this (20 Jan. 1572-3) he had graduated as a licentiate of divinity in the university of Douay, and he was created a doctor in that faculty on 2 Aug. 1575. Meanwhile his mother and his whole family had gone over from England to Douay, viz. five children with a nephew and a niece; and also his uterine brother, Louis Vaughan, a layman, who being a good economist was employed for many years as house steward of the college. When Allen removed the seminary to


text: Dictionary of National Biography, 1885-1900/Bristol, Earls of


text: Dictionary of National Biography, 1885-1900/Bristol, Earl of


text: Dictionary of National Biography, 1885-1900/Bristol, Ralph de


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II.] "Victoria," was compelled to retract the appellation and offer another. An acute and learned Italian physician, some time in the last century, discovered a new- physical force, and some one called it galvanism, after his name. Many of us well remember how, not long ago, a French savant devised a novel and universally interesting application of certain chemical processes; and here, again, by some person to whose act the community gave its assent, the product was named for its inventor a daguerreotype: and galvanism and daguerreotype, with their derivatives, are now as genuine and well established parts of the English language as are sun and moon, or father and mother. If Galvani had denominated his new principle abracadabra, or if Daguerre had styled his sun-pictures aldiborontiphoscophornios, these names would, indeed, have been not less inherently suitable than the ones actually chosen, in the view of the great majority of those who have since learned to use the latter; for comparatively few have ever heard of the two eminent discoverers, or learned enough of Greek to be able to perceive the etymological aptness of type; yet those who are accustomed to direct public opinion upon such subjects would have revolted, and insisted upon the substitution of other titles, which should seem to them to possess an obvious reason and applicability. The public has looked on quietly, during the last half-century, while the geologists have been bringing into our English speech their flood of new words, nouns, adjectives, and verbs, of various origin and not seldom of uncouth and barbarous aspect, wherewith to signify the new knowledge added by them to the common stock that we all draw from: these gentlemen know best; if they agree among themselves that necessity and propriety require us to say Silurian, palæontological, oölite, post-pleiocene, and the like, we are ready to do so, whether our acquaintance with ancient and modern geography and with the classical tongues be or be not sufficient to enable us to discover or appreciate the reason of each term.

But even in respect to the more intimate and sacred part of language, the words and phrases of universal and every-day use, the community confers some measure of authority upon


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40 those who have a just title to it, upon great masters in the art of speech, upon speakers whose eloquence carries captive all hearts, upon writers whose power in wielding the common instrument of thought is felt and acknowledged through all ranks. Such a one may now and then coin a new word, if he follow established analogies; he may revive and bring again into currency one which had fallen into desuetude; he may confer on an old word a new value, not too far differing from that already belonging to it—and the license shall be ratified by general acceptance. A great author may, by his single authority, turn the trembling scale in favour of the admission to good usage of some popular word or phrase, born of an original corruption or blunder, which had hitherto been frowned upon and banned; nay, even his mannerisms and conceits may perhaps become the law of the language. The maxim usus norma loquendi, 'usage is the rule of speech,' is of supreme and uncontrolled validity in every part and parcel of every human tongue, and each individual can make his fellows talk and write as he does just in proportion to the influence which they are disposed to concede to him.

In a language circumstanced like ours, a conscious and detailed discussion sometimes arises on the question of admitting some new word into its recognized vocabulary. We all remember the newspaper controversy, not long ago, as to whether we ought to call a message sent by telegraph a telegraph or a telegram; and many of us, doubtless, are yet waiting to see how the authorities settle it, that we may govern our own usage accordingly. We have a suffix able, which, like a few others that we possess, we use pretty freely in forming new words. Within no very long time past, some writers and speakers have added it to the verb rely, forming the adjective reliable. The same thing must have been done at nearly the same time to other verbs, awakening neither question nor objection; while, nevertheless, reliable is still shut out from the best—or, at least, from the most exclusive—society in English speech. And why? Because, in the first place, say the objectors, the word is unnecessary; we have already trustworthy, which means the same thing:


text: Dictionary of National Biography, 1885-1900/Brithwald


text: Dictionary of National Biography, 1885-1900/Brithwold


text:
The Santa Maria

 * The Santa Maria, a U.S. court case (20 U.S. 490)
 * Mackellar, Dorothea (1914), "The Santa Maria" in The Witch Maid, and Other Verses.

See also Santa Maria.

title: The Santa Maria


text:
Swallows

 * Swallows, a poem by Dorothea Mackellar
 * "Swallows" in The Bird Book by Chester A. Reed

title: Swallows


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Fire

 * Fire! (1901), a British film directed and produced by James Williamson
 * "Fire" (1914), a poem by Dorothea Mackellar
 * Fire!! (1926), an African-American periodical, with only one issue ever published

title: Fire


text:
Canticle

 * A book of the Hebrew Bible, now better known as Song of Songs or Song of Solomon; for versions, see Song of Songs (Bible).
 * Canticle, a poem by Dorothea Mackellar
 * "A Canticle" by Herman Melville
 * "" in the Encyclopaedia Britannica, 1st ed.,
 * "" in the Encyclopaedia Britannica, 1st ed.,

title: Canticle


text:
Flower and Thorn

 * Flower and Thorn, a collection of poems by Thomas Bailey Aldrich (1877)
 * Flower and Thorn, a poem by Dorothea Mackellar

title: Flower and Thorn


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September

 * "September", a poem by Ralph Waldo Emerson
 * "September", a poem by Thomas Henry Kendall
 * "September", a poem by Dorothea Mackellar

title: September


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 Britton's work. But, in spite of its excellence, it was so little a financial success, that its publication had to be cut short, leaving untouched the cathedrals of Carlisle, Chester, Chichester, Durham, Ely, Lincoln, and Rochester. At the end of vol. iv., while thanking the public for its purchase of 800 copies, Britton complains with natural warmth of the scant encouragement or information received from cathedral authorities. To No. 53 (August 1835) he prefixed a sketch of the history of the work, with a continuation to that date of his literary autobiography since 1825, the period which it had reached in vol. iii. of the 'Beauties of Wiltshire.' During the progress of the work he produced, with the cooperation of Pugin, the 'Specimens of Gothic Architecture' (1823-5), and the 'Architectural Antiquities of Norway ' (1825). In 1825-8 appeared his 'Public Buildings of London,' engraved and described, and in 1832-8 his useful 'Dictionary of the Architecture and Archaeology of the Middle Ages.' He co-operated with Brayley in the production of the valuable 'History and Description of the Ancient Palace and Houses of Parliament at Westminster' (1834-6), and contributed the letterpress to the 'Architectural Description of Windsor' (1842).

On 7 July 1845 Britton was entertained at dinner at Richmond by a number of admirers. After the formation of a Britton Club in the December of the same year, a sum of nearly 1,000l. was raised by a subscription, Britton having previously intimated his intention to devote any money so raised to the publication of an autobiography. He accepted an annual pension on the civil list procured for him by Mr. Disraeli when chancellor of the exchequer. In 1850 appeared 'The Autobiography of John Britton. In three parts.' Part i. scarcely brought down his autobiography further than 1825, but it was written very much more fully than the previous fragments. Part ii. (and last) is a 'descriptive account' of his literary productions of every kind, drawn up by Mr. T. E. Jones, who had for fifteen years been his amanuensis and secretary. Britton died in London on 1 Jan. 1857. "There is a succinct but adequate account of Britton's services to archaeological art in Mr. Digby Wyatt's obituary 'notice' of him read before the Royal Institute of British Architects on 12 Jan. 1857, and published in the volume of its 'Papers' for 1856-7.

Britton was for many years an active member of the Royal Literary Fund, and his protests against the provisions of the Copyright Acts compelling the transmission of eleven copies of every work, however costly, published in the United Kingdom to certain public and other libraries, contributed to the reduction of that number to six. He was instrumental in founding the Wiltshire Topographical Society. Having corresponded on the subject in 1831 with the first Lord Lansdowne, he proposed in 1837 the formation of a society to be called 'The Guardian of National Antiquities,' and in 1840 he published a 'Letter to Joseph Hume on the subject of making some government provision for preserving the ancient monuments of Great Britain.' Britton himself successfully promoted the reparation of Waltham Cross and of the parish church of Stratford-upon-Avon.

Several of Britton's minor publications not previously noticed deserve mention. In 1816 he issued an engraved view of Shakespeare's bust in the church of Stratford with 'Remarks,' in which he disputed the genuineness of the accepted portraits, and contended for the superior value of the bust as a likeness. His 'Remarks on the Life and Writings of Shakespeare' in the Whittingham edition of 1814 were expanded in successive editions, with a useful list appended of essays and dissertations on Shakespeare's dramatic writings. Britton's 'Memoir of Aubrey,' 1845 (for the Wiltshire Topographical Society), is one of the best biographies of the Wiltshire antiquary that have appeared, and contains interesting extracts from Aubrey's unpublished correspondence. For the same society Britton edited all that is valuable in Aubrey's (until then unpublished) 'Natural History of Wiltshire,' 1843. In 1830 he published an annotated edition of Anstey's 'New Bath Guide,' and in 1848 'The Authorship of the Letters of Junius elucidated, including a biographical memoir of Colonel Barré,' to whom he attributed them (see Quarterly Review for December 1851). Besides being one of the most continuously productive writers and editors of his time, Britton for many years performed the duties of surveyor and clerk to a local board of commissioners.

 BRITTON, THOMAS (1664?–1714), the celebrated 'musical small-coal man,' was born at either Higham Ferrers or Wellingborough, Northamptonshire, about the middle of the seventeenth century. He came up to London at an early age and apprenticed himself to a vendor of small coal in St. John Street, Clerkenwell, for seven years. At the end of this time his master gave him a small sum not to set up a rival


text:
Outlines of Psychology (Wundt)

 * Translator's Preface to the first English edition.
 * Author's Preface to the first German edition.
 * Author's Preface to the German editions from the 4th to the 7th.
 * Translator's Preface to the second English edition.
 * Translator's Preface to the third English edition.
 * Contents
 * Abbreviations

 * Glossary
 * Index

title: Outlines of Psychology (Wundt)


text: Talk:Outlines of Psychology (Wundt)

title: Talk:Outlines of Psychology (Wundt)


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