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Rh and around that girdle of everlasting texts, as though the evil spirits of the air would fain have burned them and scattered their ashes on the roaring winds. The slow-sifting snows of winter whitened them as though to chill their spiritual fires; but winter and summer, year after year, in weariness of body, often in sore distress of mind, for miles along this lonely road and for miles across that rugged way, Peter trudged on and on, withal perhaps as meek a spirit as ever grew foot-sore in the paths of its Master. Many a poor overburdened slave took fresh heart and strength from the sight of that celestial raiment; many a stubborn, rebellious spirit, whose flesh but lately quivered under the lash, was brought low by its humble teaching; many a worn-out old frame, racked with pain in its last illness, pressed a fevered lip to its hopeful hem; and many a dying eye closed in death peacefully fixed on its immortal pledges.

When Peter started abroad, if a storm threatened, he carried an old cotton umbrella of immense size; and as the storm burst, he gathered the tails of his coat carefully up under his armpits that they might be kept dry. Or if caught by a tempest without his umbrella, he would take his coat off and roll it up inside out, leaving his body exposed to the fury of the elements. No care, however, could keep it from growing old and worn and faded; and when the slaves were set free and he was called upon by the interposition of Providence to lay it finally aside, it was covered by many a patch and stain as proofs of its devoted usage.

One after another the colonel's old servants, gathering their children about them, had left him, to begin their new life. He bade them all a kind good-bye, and


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108 into the palm of each silently pressed some gift that he knew would soon be needed. But no inducement could make Peter or Phillis, his wife, budge from their cabin. "Go, Peter! Go, Phillis!" the colonel had said time and again. "No one is happier that you are free than I am; and you can call on me for what you need to set you up in business." But Peter and Phillis asked to stay with him. Then suddenly, several months before the time at which this sketch opens, Phillis had died, leaving the colonel and Peter as the only relics of that populous life which had once filled the house and the cabins. The colonel had succeeded in hiring a woman to do Phillis's work; but her presence was a strange note of discord in the old domestic harmony, and only saddened the recollections of its vanished peace.

Peter had a short, stout figure, dark-brown skin, smooth-shaven face, eyes round, deep-set and wide apart, and a short, stub nose which dipped suddenly into his head, making it easy for him to wear the silver-rimmed spectacles left him by his old mistress. A peculiar conformation of the muscles between the eyes and the nose gave him the quizzical expression of one who is about to sneeze, and this was heightened by a twinkle in the eyes which seemed caught from the shining of an inner sun upon his tranquil heart."

Sometimes, however, his face grew sad enough. It was sad on this afternoon while he watched the colonel walk slowly up the pavement, well overgrown with weeds, and enter the house, which the setting sun touched with the last radiance of the finished day.

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


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Rh

About two years after the close of the war, therefore, the colonel and Peter were to be found in Lexington, ready to turn over a new leaf in the volumes of their lives, which already had an old-fashioned binding, a somewhat musty odor, and but few unwritten leaves remaining.

After a long, dry summer you may have seen two gnarled old apple-trees, that stood with interlocked arms on the western slope of some quiet hill-side, make a melancholy show of blooming out again in the autumn of the year and dallying with the idle buds that mock their sapless branches. Much the same was the belated, fruitless efflorescence of the colonel and Peter.

The colonel had no business habits, no political ambition, no wish to grow richer. He was too old for society, and without near family ties. For some time he wandered through the streets like one lost—sick with yearning for the fields and woods, for his cattle, for familiar faces. He haunted Cheapside and the court house square, where the farmers always assembled when they came to town; and if his eye lighted on one, he would button-hole him on the street-corner and lead him into a grocery and sit down for a quiet chat. Some times he would meet an aimless, melancholy wanderer like himself, and the two would go off and discuss over and over again their departed days; and several times he came unexpectedly upon some of his old servants who had fallen into bitter want, and who more than repaid him for the help he gave by contrasting the


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110 of a life of freedom with the ease of their shackled years.

In the course of time, he could but observe that human life in the town was reshaping itself slowly and painfully, but with resolute energy. The colossal structure of slavery had fallen, scattering its ruins far and wide over the State; but out of the very debris was being taken the material to lay the deeper foundations of the new social edifice. Men and women as old as he were beginning life over and trying to fit themselves for it by changing the whole attitude and habit of their minds—by taking on a new heart and spirit. But when a great building falls, there is always some rubbish, and the colonel and others like him were part of this. Henceforth they possessed only an antiquarian sort of interest, like the stamped bricks of Nebuchadnezzar.

Nevertheless he made a show of doing something, and in a year or two opened on Cheapside a store for the sale of hardware and agricultural implements. He knew more about the latter than anything else; and, furthermore, he secretly felt that a business of this kind would enable him to establish in town a kind of head quarters for the farmers. His account-books were to be kept on a system of twelve months' credit; and he resolved that if one of his customers couldn't pay then, it would make no difference.

Business began slowly. The farmers dropped in and found a good lounging-place. On county-court days, which were great market-days for the sale of sheep, horses, mules, and cattle in front of the colonel's door, they swarmed in from the hot sun and sat around on the counter and the ploughs and machines till the en trance was blocked to other customers.


text: Dictionary of National Biography, 1885-1900/Clipstone, John


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Rh When a customer did come in, the colonel, who was probably talking with some old acquaintance, would tell him just to look around and pick out what he wanted and the price would be all right. If one of those acquaintances asked for a pound of nails, the colonel would scoop up some ten pounds and say, "I reckon that's about a pound, Tom." He had never seen a pound of nails in his life; and if one had been weighed on his scales, he would have said the scales were wrong.

He had no great idea of commercial despatch. One morning a lady came in for some carpet-tacks, an article that he had forgotten to lay in. But he at once sent off an order for enough to have tacked a carpet pretty well all over Kentucky; and when they came, two weeks later, he told Peter to take her up a dozen papers with his compliments. He had laid in, however, an ample and especially fine assortment of pocket-knives, for that instrument had always been to him one of gracious and very winning qualities. Then when a friend dropped in he would say, "General, don't you need a new pocketknife?" and, taking out one, would open all the blades and commend the metal and the handle. The "general" would inquire the price, and the colonel, having shut the blades, would hand it to him, saying in a care less, fond way, "I reckon I won't charge you anything for that." His mind could not come down to the low level of such ignoble barter, and he gave away the whole case of knives.

These were the pleasanter aspects of his business life, which did not lack as well its tedium and crosses. Thus there were many dark stormy days when no one he cared to see came in; and he then became rather a


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112 pathetic figure, wandering absently around amid the symbols of his past activity, and stroking the ploughs, like dumb companions. Or he would stand at the door and look across at the old court-house, where he had seen many a slave sold and had listened to the great Kentucky orators.

But what hurt him most was the talk of the new farming and the abuse of the old which he was forced to hear; and he generally refused to handle the improved implements and mechanical devices by which labor and waste were to be saved.

Altogether he grew tired of "the thing," and sold out at the end of the year with a loss of over a thousand dollars, though he insisted he had done a good business.

As he was then seen much on the streets again and several times heard to make remarks in regard to the sidewalks, gutters, and crossings, when they happened to be in bad condition, the Daily Press one morning published a card stating that if Colonel Romulus Fields would consent to make the race for mayor he would receive the support of many Democrats, adding a tribute to his virtues and his influential past. It touched the colonel, and he walked down-town with a rather commanding figure the next morning. But it pained him to see how many of his acquaintances returned his salutations very coldly; and just as he was passing the Northern Bank he met the young opposition candidate—a little red-haired fellow, walking between two ladies, with a rose-bud in his button-hole who refused to speak at all, but made the ladies laugh by some remark he uttered as the colonel passed. The card had been inserted humorously, but he took it seriously; and when his friends found this out, they rallied round him.


text: Dictionary of National Biography, 1885-1900/Clissold, Augustus


text: Dictionary of National Biography, 1885-1900/Clissold, Stephen


text: Dictionary of National Biography, 1885-1900/Clitherow, Christopher


text: The Hundred Best Poems (lyrical) in the English language - second series/The Last Word


text: The Hundred Best Poems (lyrical) in the English language - second series/The Buried Life


text: The Hundred Best Poems (lyrical) in the English language - second series/The Scholar-Gipsy


text: The Hundred Best Poems (lyrical) in the English language - second series/On the Tombs in Westminster


text: The Hundred Best Poems (lyrical) in the English language - second series/Lay a garland on my hearse


text: The Hundred Best Poems (lyrical) in the English language - second series/A Musical Instrument


text: The Hundred Best Poems (lyrical) in the English language - second series/Evelyn Hope


text: The Hundred Best Poems (lyrical) in the English language - second series/Home Thoughts, from Abroad


text: The Hundred Best Poems (lyrical) in the English language - second series/One Way of Love


text: The Hundred Best Poems (lyrical) in the English language - second series/In a Year


text: The Hundred Best Poems (lyrical) in the English language - second series/O, Wert Thou in the Cauld Blast


text: The Hundred Best Poems (lyrical) in the English language - second series/How Lang and Dreary is the Night


text: The Hundred Best Poems (lyrical) in the English language - second series/My Heart's in the Highlands


text: The Hundred Best Poems (lyrical) in the English language - second series/Thou Lingering Star


text: The Hundred Best Poems (lyrical) in the English language - second series/The Blue-Eyed Lassie


text: The Hundred Best Poems (lyrical) in the English language - second series/Bonnie Wee Thing


text: The Hundred Best Poems (lyrical) in the English language - second series/Sweet Afton


text: The Hundred Best Poems (lyrical) in the English language - second series/Out over the Forth


text: The Hundred Best Poems (lyrical) in the English language - second series/And Thou art Dead, as Young and Fair


text: The Hundred Best Poems (lyrical) in the English language - second series/Bright be the place of thy soul


text: The Hundred Best Poems (lyrical) in the English language - second series/The Soldier's Dream


text: The Hundred Best Poems (lyrical) in the English language - second series/A Thought Suggested by the New Year


text: The Hundred Best Poems (lyrical) in the English language - second series/Disdain Returned


text: The Hundred Best Poems (lyrical) in the English language - second series/Ask me no more where Jove bestows


text: The Hundred Best Poems (lyrical) in the English language - second series/The Pains of Sleep


text: Dictionary of National Biography, 1885-1900/Clive, Robert


text: The Hundred Best Poems (lyrical) in the English language - second series/The Wish


text: The Hundred Best Poems (lyrical) in the English language - second series/On the Loss of the Royal George


text: The Hundred Best Poems (lyrical) in the English language - second series/Since there's no help


text: The Hundred Best Poems (lyrical) in the English language - second series/Alexander's Feast


text: The Hundred Best Poems (lyrical) in the English language - second series/Stanzas on Woman


text: The Hundred Best Poems (lyrical) in the English language - second series/To Dianeme


text: The Hundred Best Poems (lyrical) in the English language - second series/To Blossoms


text: Scientific American/Series 1/Volume 1/Issue 1/Making Articles in Horn


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User:RinoLanda

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title: User:RinoLanda


text: 1911 Encyclopædia Britannica/Fenugreek

title: 1911 Encyclopædia Britannica/Fenugreek


text: Resolution for the relief of the Inhabitants of the County of New Madrid


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MY DEAR

have some misgivings, it seems, lest the doctrine I have been advocating "should lead to Popery." I will not, by way of answer, say, that the question is not, whether it will lead to Popery, but whether it is in the Bible; because it would bring the Bible and Popery into one sentence, and seem to imply the possibility of a "communion" between "light and darkness." No; it is the very enmity I feel against the Papistical corruptions of the Blessed Gospel, which leads me to press upon you a doctrine of Scripture, which we are sinfully surrendering, and the Church of Rome has faithfully retained.

How comes it that a system, so unscriptural as the Popish, makes converts? because it has in it an element of truth and comfort amid its falsehoods. And the true way of opposing it is, not to give up to them that element, which providence has preserved to us also, thus basely surrendering "the inheritance of our Fathers," but to claim it as our own, and to make use of it for the purposes for which  has given it to us. I will explain what I mean.

Before came, Divine Truth was, as it were, a pilgrim in the world. The Jews excepted, men who had portions of the of, knew not their privilege. The whole force and current of the external world was against them, acting powerfully on their imagination, and tempting them to set sight against faith, to trust the many witnesses who prophesied falsehood (as if) in the name of the, rather than the still small voice which spoke within them. Who can undervalue the power of this fascination, who has had experience of the world ever so little? Who can go at this day into mixed society, who can engage in politics or other active business, but finds himself gradually drifting off from the true Rock on which his faith is built, till he begins in despair to fancy, that solitude is the only safe place for the Christian, or, (with a baser judgment,) that strict obedience will not be required at the last day of those who have been engaged in active life? If such is now the power of the world's enchantments, surely much greater was it before our came.

Now what did He do for us, in order to meet this evil? His


text: Index:Southern Historical Society Papers volume 05.pdf


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 merciful Providence chose means which might act as a counter influence on the imagination. The visible power of the world enthralled men to a lie; He set up a Visible Church, to witness the other way, to witness for Him, to be a matter of fact, as undeniable as the shining of the sun, that there was such a principle as conscience in the world, as faith, as fear of ; that there were men who considered themselves bound to live as His servants. The common answer which we hear made every day to persons who engage in any novel undertaking, is, "You will get no one to join you; nothing can come of it; you are singular in your opinion; you do not take practical views, but are smit with a fancy, with a dream of former times," &c. How cheering is it to a person so circumstanced, to be able to point to others elsewhere, who actually hold the same opinions as himself, and exert themselves for the same objects! Why? because it is an appeal to a fact, which no one can deny; it is an evidence that the view which influences him is something external to his own mind, and not a dream. What two persons see, cannot be an ideal apparition. Men are governed by such facts, much more than by argumentative proof. These act upon the imagination. Let a person be told ten times over that an opinion is true, the fact of its being said becomes an argument for the truth of it; i. e. it is so with most men. We see from time to time the operation of this principle of our nature in political matters. Our American colonies revolt; France feels the sympathy of the event, and is revolutionized. Again, in the same colonies, the Episcopal Church flourishes; we Churchmen at home hail it as an omen of the Church's permanence among ourselves. On the other hand, what can be more dispiriting than to find a cause, which we advocate, sinking in some other country or neighbourhood, though there be no reason for concluding, that, because it has fallen elsewhere, therefore it will among ourselves. In order then to supply this need of our minds, to satisfy the imagination, and so to help our faith, for this among other reasons set up a visible Society, His Church, to be as a light upon a hill, to all the ends of the earth, while time endures. It is a witness of the unseen world; a pledge of it; and a prefiguration of what hereafter will take place. It prefigures the ultimate separation of good and bad, holds up the great laws of Moral Governance, and preaches the blessed truths of the Gospel. It pledges to us the promises of the next world, for it is something (so to say) in hand; has done one work as the earnest of another. And it witnesses the truth to the whole world; awing sinners, while it enspirits the fainting believer. And in all these ways it helps forward the world to come; and further, as


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 the keeper of the Sacraments, it is an essential means of the realizing it at present in our fallen race. Nor is it much to the purpose, as regards our duty towards it, what are the feelings and spiritual state of the individuals who are its officers. True it is, were the Church to teach heretical doctrine, it might become incumbent on us (a miserable obligation!) to separate from it. But, while it teaches substantially the Truth, we ought to look upon it as one whole, one ordinance of, not as composed of individuals, but as a House of building;—as an instrument in His hand, to be used and reverenced for the sake of its Maker.

Now the Papists have retained it; and so they have the advantage of possessing an instrument, which is, in the first place, suited to the needs of human nature; and next, is a special gift of, and so has a blessing with it. Accordingly we see that in its measure success follows their zealous use of it. They act with great force upon the imaginations of men. The vaunted antiquity, the universality, the unanimity of their Church puts them above the varying fashions of the world, and the religious novelties of the day. And truly when one surveys the grandeur of their proceedings, a sigh arises in the thoughtful mind, to think that we should be separate from them; Cum talis esses, utinam noster esses!—But, alas,. Their communion is infected with heresy; we are bound to flee it, as a pestilence. They have established a lie in the place of truth; and, by their claim of immutability in doctrine, cannot undo the sin they have committed. They cannot repent. Popery must be destroyed; it cannot be reformed.

Now then what is the Christian to do? Is he forced back upon that cheerless atheism (for so it practically must be considered) which prevailed in the world before coming, poorly alleviated, as it was, by the received polytheims [sic] of the heathen? Can we conceive a greater calamity to have occurred at the time of our Reformation, one which the Enemy of man would have been more set on effecting, than to have entangled the whole of the Church Catholic in the guilt of heresy, and so have forced every one who worshipped in spirit and in truth, to flee out of doors into the bleak world, in order to save his soul? I do not think that Satan could have desired any event more eagerly, than such an alternative; viz. to have forced Christians, either to remain in communion with heresy, or to join themselves in some such spontaneous union among themselves, as is dissolved as easily as it is formed. Blessed be ! his malice has been thwarted. I do believe it to be one most conspicuous mark of God's adorable Providence over us, as great as if we saw a miracle, that Christians in England escaped in


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 that evil day from either extreme, neither corrupted doctrinally, nor secularized ecclesiastically. Thus in every quarter of the world, from North America, to New South Wales, a Zoar has been provided for those who would fain escape Sodom, yet dread to be without shelter. I hail it as an omen amid our present perils, that our Church will not be destroyed. He hath been mindful of us; He will bless us. He has wonderfully preserved our Church as a true branch of the Church Universal, yet withal preserved it free from heresy. It is Catholic and Apostolic, yet not Papistical.

With this reflection before us, does it not seem the most utter ingratitude to an astonishing Providence of mercy, to be neglectful, as many Churchmen now are, of the gift? to attempt unions with those who have separated from the Church, to break down the partition walls, and to argue as if religion were altogether and only a matter of each man's private concern, and that the State and Nation were not bound to prefer the Apostolical Church to all self-originated forms of Christianity? But this is a point beside my purpose. Take the matter merely in the light of human expedience. Shall we be so far less wise in our generation than the children of this world, as to relinquish the support which the Truth receives from the influence of a Visible Church upon the imagination, from the energy of operation which a well disciplined Body ensures? Shall we not foil the Papists, not with their own weapons, but with weapons which are ours as well as theirs? or, on the other hand, shall we with a melancholy infatuation give them up to them? Depend upon it, to insist on the doctrine of the Visible Church is not to favour the Papists, it is to do them the most serious injury. It is to deprive them of their only strength. But if we neglect to do so, what will be the consequence? Break down the Divine Authority of our Apostolical Church, and you are plainly preparing the way for Popery in our land. Human nature cannot remain without visible guides; it chooses them for itself, if it is not provided for them. If the Aristocracy and the Church fall, Popery steps in. Political events are beyond our power, and perhaps out of our sphere; but ecclesiastical matters are in the hands of all Churchmen.

But my letter has run to an unusual length.—Excuse it.
 * And believe, &c.


text: Tracts for the Times/Tract 20

title: Tracts for the Times/Tract 20


text:
Author:Arthur Philip Perceval

Works

 * Tracts for the Times,
 * Tract 23: The Faith and Obedience of Churchmen, the Strength of the Church, 6 Jan., 1834
 * Tract 35: The People's Interest in their Minister's Commission, 8 May, 1834
 * Tract 36: Account of Religious Sects at Present Existing in England, 11 June, 1834

title: Author:Arthur Philip Perceval


text:
Author:Charles Page Eden

Works

 * Tracts for the Times
 * Tract 32: On the Standing Influences of Religion, 25 Apr., 1834

title: Author:Charles Page Eden


text:
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 Jan. 1, 1834.]

we take the example of the Holy Men of Scripture as our guide, certainly bodily privation and chastisement are a very essential duty of all who wish to serve, and prepare themselves for His presence.

First, we have the example of Moses. His recorded Fasts were miraculous; still they were Fasts, and the ordinance was recommended to the notice of all believers afterwards, by the honour put upon it. "I abode in the mount forty days and forty nights; I neither did eat bread nor drink water." Again; "I fell down before the, as at the first, forty days and forty nights; I did neither eat bread nor drink water, because of all your sins." Deut. ix. 9.18. Fasting is in the former instance subservient to divine contemplation, in the latter to humiliation and intercession for sinners.

Elijah. "He said unto him. What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said. It is Elijah the Tishbite." 2 Kings, i. 7, 8. It is indeed needless to show the ascetic character of him, who was in fact the chief and type of those who "wandered about in sheepskins and goatskins," "in deserts, and in mountains, and in dens and caves of the earth." He too fasted by the power of for forty days and nights; "He arose and did eat and drink, and went in the strength of that meat forty days and forty nights, unto Horeb the mount of ." 1 Kings, xix. 8.

Daniel. "I set my face unto the, to seek by prayer and supplications, with fasting, and sackcloth, and ashes; and I prayed unto the my , and made my confession." Dan. ix. 3, 4. It must be observed, that Daniel was not bound by any vow, as Samson and Samuel. Moreover, it would appear the gift of prophecy was given him in reward for his self-chastisements, as the following passage shows. "In those days I Daniel was mourning three full weeks; I ate no pleasant bread, neither came flesh nor wine in my mouth; neither did I anoint myself at all, till three whole weeks were fulfilled...... And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright; for unto thee am I now sent...... Fear


text:
Author:Thomas Wilson (1663-1755)

Works

 * Tracts for the Times
 * Tract 37: Bishop William's Form of Excommunication (Reprint) 24 June, 1834
 * Tract 39: Bishop William's Form of Receiving Penitents (Reprint) 25 June, 1834
 * Tract 42: Bishop William's Meditations on his Sacred Office No. I, Sunday (Reprint) 24 Aug., 1834
 * Tract 44: Bishop William's Meditations on his Sacred Office No. II, Monday (Reprint) 28 Sep., 1834
 * Tract 46: Bishop William's Meditations on his Sacred Office No. III, Tuesday (Reprint) 28 Oct., 1834
 * Tract 48: Bishop William's Meditations on his Sacred Office No. IV, Wednesday (Reprint) 30 Nov., 1834
 * Tract 50: Bishop William's Meditations on his Sacred Office No. IV, Wednesday (continued) (Reprint) 26 Dec., 1834
 * Tract 53: Bishop William's Meditations on his Sacred Office No. V, Thursday (Reprint) 24 Feb., 1835
 * Tract 55: Bishop William's Meditations on his Sacred Office No. V, Thursday (continued) (Reprint) 25 Mar., 1835
 * Tract 62: Bishop William's Meditations on his Sacred Office No. V, Thursday (continued) (Reprint) 1 May, 1835
 * Tract 65: Bishop William's Meditations on his Sacred Office No. VI, Friday (Reprint) 28 June, 1835
 * Tract 70: Bishop William's Meditations on his Sacred Office No. VII, Saturday (Reprint) 28 Oct., 1835

 *  The Works of the Right Reverend Father in God, Thomas Wilson, D.D., Lord Bishop of Sodor and Man, 1847
 * Life, profiled to the Practical Christian, 1713, by Richard Sherlock.
 * History of the Isle of Man in Gibson's (2nd) edit, of Camden's Britannia, 1722
 * Observations included in Abstract of the Historical Part of the Old Testament, 1735. (His 'Notes' are in an edition of the Bible, 1785.)
 * Sacra Privata, first published by Cruttwell, 1781.
 * Maxims of Piety and Christianity, first published by Cruttwell, 1781.
 * Sharmaneyn Liorsh Thomase Wilson, published once only by Cruttwell, 1783. This single volume containing 22 of Wilson's sermons in Manx was translated from English to "Gailck" (this is how Manx is referred to on the title page) by Thomas Corlett.

title: Author:Thomas Wilson (1663-1755)


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 not, Daniel; for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words." Dan. x. 2, 3, 11, 12. Vide also Luke ii. 37. Acts x. 30.

2. Now here it will be objected, perhaps, that these instances are taken from the Old Testament, and belong to the Law of Moses, which is not binding on Christians.

I answer;

(1.) That in the above passages Fasting is connected with moral acts, humiliation, prayer, meditation, which are equally binding on us as on the Jews. Man is now what he was then; and if affliction of the flesh was good then, it is now.

(2.) In matter of fact, private Fasting, such as instanced in the passages above quoted, was no special duty of the Mosaic Law. Public Fasting, indeed, was on one occasion enjoined by Moses himself, and on others by subsequent Rulers; but this was in part a ceremonial act, not a moral discipline, and was doubtless abolished with the other rites of the Law.

"Of Fasts," says Lewis, "there was no more than one appointed by the Law of Moses, called the Fast of Expiation...... The great day of Expiation was a most severe Fast, kept every year upon the tenth day of the month Tizri, which answers to our September...... This solemnity was observed with fasting and abstinence, not only from all meat and drink, but from all other pleasure whatsoever; insomuch that they did not wash their faces, much less anoint their heads, nor wear their shoes,...... nor, (if their Doctors say true,) read any portion of the Law which would give them delight. They refrained likewise not only from pleasure, but from labour, nothing being to be done upon this day but confessing of sins and repentance."

Nay, it may rather be said, that the Jewish Law, as such, was rather opposed than otherwise to austerities. The Nazarites and Rechabites, being exceptions to the rule, are evidence to it. Vide, on the other hand, Deut. xii. Eccles. v. 18.

Such then being the character of the Law in its formal letter, it tells just the contrary way to that which superficial reasoners might expect. For it is most remarkable, first, that the greatest prophets under it, such as Elijah, and Daniel, were without express command singularly austere and self-afflicting men, in the midst of a people, who from the first went lusting after "the fish which they eat in Egypt freely; the cucumbers, and the melons,


text:
Author:Thomas Wilson

 * Thomas Wilson (1523/4–1581), English diplomat, judge, and privy councillor
 * Thomas Wilson (1663–1755), Bishop of Sodor and Man
 * Thomas Wilson (1773–1858), English poet
 * Thomas Wilson (1832–1902), American anthropologist
 * Thomas Braidwood Wilson (1792–1843), explorer in Australia

title: Author:Thomas Wilson


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 and the leeks, and the onions, and the garlick, and said, Who shall give us flesh to eat?" Next, there is something of a very startling and admonitory nature in the miraculous fasts of Moses and Elijah, under this same imperfect dispensation. The miracle evidently was for some purpose; yet it did not sanction, in any direct way, any injunction of the Law. Was it not an admonition to the Israelites, that there was a more excellent way of obedience than that which as yet thought fit to promulgate by solemn enactment? Is it not an intimation serviceable for Christian practice, as much as Moses' announcement of the destined "Prophet like unto him" is intended for the comfort of Christian faith?

Surely the duty of bodily discipline might be rested on the answer to this plain question, Why did Daniel use austerities not enjoined by the Law?

3. Now turn to the New Testament, and observe what clear light is therein thrown upon the duty already recommended to us by the Old Testament Saints.

First, there is the instance of St. John the Baptist. "John came neither eating nor drinking." Matt. xi. 28.; and his disciples fasted. Matt. ix. 14.

Our did not statedly fast; but here also the exception proves the rule. He who did not fast, was the only one born of woman who was untainted by sinful flesh; which seems to imply, that all who are natural descendants of guilty Adam ought to fast.

He bade His disciples to fast. Consider His implied precept, which is an express command to those who obey the Law of Liberty. "When thou fastest, anoint thine head and wash thy face, that thou appear not unto men to fast." Matt. vi. 17, 18.

Consider, moreover, the general austere character of Christian obedience, as enjoined by our ;—a circumstance much to be insisted on in an age like this, when what is really self-indulgence is thought to be a mere moderate and innocent use of this world's goods. I will but refer to a few, out of many texts, which I am persuaded are now forgotten by numbers of educated and amiable men, who are fond of extolling what they call the mild, tolerant, enlightened spirit of the Gospel. Matt. v. 29, 30. vii. 13, 14. x. 37–39. Mark ix. 43–50. x. 25. Luke xiv. 12. 26–33.

And reflect, too, whether the spirit of texts, such as the following, will not move every true member of the Church Militant, "The ark, and Israel, and Judah abide in tents; and my lord Joab, and the servants of my lord, are encamped in the open


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Address of the Sons of Liberty of Montreal to the Young Men of the North American Colonies

BROTHERS :—

When urgent circumstances in the affairs of a country make it necessary for men to form themselves into Parties, or Associations, a proper respect for the opinion of society, demands from them an explicit Declaration of the causes which have induced them to combine, and of the principles which they intend to advance, by the power of their organization.

We consider that, next to the privilege of acting for himself, man possesses, from the very foundation of society, that of uniting his energies with those of his fellow-citizens for all purposes of mutual interest, or defence, and that, therefore, the right of association is as sacred and inalienable, as the right of personal liberty. We hold that governments are instituted for the benefit, and can only exist justly by the consent of, the governed, and whatever may be the artificial changes in human affairs, that a government of choice is an inherent right of the people. It cannot be alienated, and consequently may always be asserted and exercised. All governments being instituted for the benefit of a whole people, & not for the honor or profit of any individual, all pretensions of Divine or absolute authority to rule, claimed by, or for, any man or set of men, are blasphemous and absurd, alike monstrous when inculcated, and degrading when admitted. The authority of a parent state over a colony can exist only during the pleasure of the Colonists; for the country being established and settled by them, belongs to them of right, and may be separated from all foreign connection, whenever the inconveniences resulting from an Executive power residing abroad, ceasing to harmonise with a local Legislature, makes such a step necessary to the inhabitants for the protection of life, liberty, or the pursuit of happiness.

The Young Men's Association of Montreal adopting the title of "THE SONS OF LIBERTY" is not intended to be a private cabal, or a secret junto, but an active Democratic body comprising all young men in the city patriotically alive to the interests of their country, whatever may be their creed, country, or the nation of their ancestors.

The causes which demand, at the present juncture, from all, but more especially from Young Men, coming forward into active life, a heroic devotion to their country's cause, are manifold and imposing.

At the cession of this Province in 1763, with a view to consolidate British power on the banks of the St. Lawrence, certain rights of property, religion and government, were guaranteed to the Canadians, and afterwards more fully confirmed in 1774, when the approaching noble revolt of the American States rendered concessions to the new subjects of empire extremely politic. The brilliant success of those States, and the overwhelming movement of revolution in France, having made England tremble for the safety of her remaining possessions, she passed, in 1791, the Act called the "Constitutional Act," which divided Upper from Lower Canada, and established a Representative Assembly in each. In 1812, conciliation was again rendered necessary, by the declaration of war with the United States. These times of danger have been the seasons of seeming justice to Canada, while the intervening and succeeding periods furnish but one long history of repeated injuries, atrocities, usurpations and wrongs. Thus we have seen British rulers, with a cowardice and a perfidy unworthy of the Representatives of a powerful nation, continuing to allure the people of Canada, by deceptive promises, in times of pressing necessity, and, when the emergency had passed, resorting to every unwarrantable expedient to defer, or avoid the fulfilment of, their solemn engagements.

After seventy-seven years of British rule, we behold our country miserable, compared with the prosperous Republics who wisely threw off the yoke of Monarchy. We feel that our population is equal in capacity to theirs. We see Emigrants from beyond seas, of the same class, wretched if they remain here, happy if they join the great Democratic family, and we have daily evidence that our ill fortunes are attributable to the desolating action of a Colonial government. A pretended protection has withered our energies. It has preserved all that was bad in our ancient institutions, or unfitted to the present state of society, thwarted the free operation of all that was good, and trammelled by restraints every measure of reform or amelioration.

Whilst every township throughout their immense territory of our neighbours is happily governed by its own free Democracy, which is thereby trained, from its youth upwards, to political knowledge, self-reliance and energetic action, we are cramped and controlled by a Government in which the people have no voice, whose influence tends to the corruption of public virtue, the depression of enterprise, and the annihilation of every generous impulse or exalted aspiration for the advancement of the country's greatness.

Hosts of officers, appointed without consent of the People, to whom they are too frequently obnoxious and never responsible, and holding commissions during the pleasure of an irresponsible Executive, are placed in authority over us, with salaries enormously disproportioned both to our means and to their services, whereby office is made a means of family or personal aggrandizement, instead of being suited to the resources and wants of the people.

The trial by Jury, which we have been taught to look upon as the palladium of our liberties, is made a vain illusion, or instrument of despotism, inasmuch as Sheriffs, creatures of the Executive, upon which they depend daily for a continuance in an office to which vast emoluments are attached, can select and summon such Jurors as they please, and thereby become themselves the arbiters in state prosecutions instituted against the people by their oppressors.

Immense funds, bestowed by a provident government, or by generous individuals, on the late order of the Jesuits, for purposes of education, have been diverted from this commendable object, and made an instrument of corruption for the reward of useless or reprehensible officials, while the children of the Province, deprived of the funds provided for their instruction, have grown up without the benefit of school education, to be now taunted with want of learning.

Our public lands, defended during two wars by the bravery of the inhabitants of the country, and rendered valuable by the toil that has opened roads, and extended settlements back to the wilderness, have been sold or bestowed, in contempt of our remonstrances, to a Company of speculators living beyond the sea, or partitioned out among official parasites, who have, from motives of interest, combined as a faction, to support a corrupt government, inimical to the rights and opposed to the wishes of the people, whilst our fathers, our relations and our brother colonists, are refused, or unable to procure, wild land on which to settle.

Laws, affecting the tenure of lands, inapplicable to the condition of the country, and injurious in their operation, have been forced upon us by a foreign Parliament, which in order to favor private and sinister interests, has usurped a power of internal legislation that appertains alone to the Legislature of this Province.

Regulations for the trade of the country, adopted by a foreign Parliament, are enforced without our consent. We are thus confined to certain markets, and are deprived of the power of extending our commerce to all parts of the world when the markets of Britain are unfavorable to our produce, whereby our commercial enterprise is crippled and paralyzed.

The Representation of the country has been made a solemn mockery. A corrupt Executive has constantly sought to render our House of Assembly an instrument to decide unalterably the slavery of its constituents, and failing in this wicked design, has rendered its action nugatory by frequent prorogations and dissolutions, and by refusing an assent to laws useful to the people, and passed unanimously by their Representatives.

A Legislative Council, the members of which are nominated by authorities ignorant of the country, residing 3000 miles off, composed mostly of persons who do not sympatize with the country, still exists as an impotent screen between the Governor and the governed, and nullifies all attempts at useful legislation. An Executive Council nominated in the same manner, whose influence has poisoned the mind of each succeeding Governor, remains unchanged, to protect the cumulation of office and abuses that are connected with every public department. A Governor, alike ignorant with his predecessors, and who has become, like each of them, an official partisan, conducts the government for the benefit of the few, either unmindful of, or determinedly opposed to, the prosperity of the many.

Our grievances have been faithfully and repeatedly urged upon the King and Parliament of the United Kingdom, by the resolutions of primary assemblies, by our Representatives in Parliament assembled, and by the humble petitions of the whole people. We have remonstrated, with all the power of argument, and all the moral force of truth. No remedies have been extended, and at last, when the tyranny of those intrusted with power in the Province has increased insufferably from continued impunity, advantage is taken by an ungenerous European State, of a time of general peace, to coerce us into a connivance or approval of our own debasement, by a threat to seize upon our public Revenues with a hand of force, in defiance of natural right, and of every principle of law, policy or justice.

The present degraded position of our country, being the result of three-quarters of a century of warm devotion to British connexion, and of mistaken reliance upon British honor, it would be slavish and criminal to confine our resistance hereafter to simple remonstrances. The wicked designs of British authorities have severed all ties of sympathy for an unfeeling mother country. A separation has commenced between parties, which will never be cemented, but which will go on increasing, until one of those sudden, those unforeseen events, that attend the march of time, affords us a fit opportunity for assuming our rank among the Independent Sovereignties of America. Two splendid opportunities have been lost. Let us not be unprepared for the third.

A glorious destiny awaits the Young Men of these Colonies. Our fathers have passed a long life of vexation, in daily struggle against every degree of despotism. As they pass from the world, they leave an inheritance improved by their patriotic sacrifices. To us they commit the noble duty of carrying onward their proud designs, which in our day must disfranchise our beloved country from all human authority except that of the bold Democracy residing within its bosom.

With such an invigorating prospect spreading before us, it becomes our imperative duty, laying aside the gay frivolities of youth, to betake ourselves to the serious consideration of our country's politics, her wants and her resources; to increase her wealth by encouraging her manufactures and her produce; and to preserve her strength by discontinuing the consumption of articles brought from beyond sea — but, above all, to accustom ourselves to constant sacrifices, and so to curtail our personal expenses, by avoiding excess or superfluity, that we may treasure means for supporting each other in the struggle for life and liberty in which we must sooner or later be engaged, when the day of glory arrives that will see us emerge from a long dark bondage to the splendour of light and freedom.

WHEREFORE, we the Officers and Managing Committee of the Association of the "SONS OF LIBERTY" in Montreal, in our own names, and on behalf of those whom we represent, pledge ourselves to our abused country, and to each other, that we will devote all our energies, and be prepared to act as circumstances demand, in order to procure for this Province a reformed system of government, based upon the Elective principle; a responsible Executive; the control by the Representative branch of the Legislature, of all public revenues, from whatever source derived; the repeal of all Laws and Charters passed by foreign authority, encroaching upon the rights of the people and their Representatives, especially those relating to the propriety and tenures of land, whether belonging to the public or to individuals; an improved system of selling public lands, whereby those who wish to become actual settlers thereon may be able to do so at a small expense; the abolition of pluralities and irresponsibility of office, and an equality, before law, for all classes, without distinction of ORIGIN, LANGUAGE, or RELIGION; and depending on GOD, and strong of our right, we hereby invite the YOUNG MEN of these Provinces to form Associations in their several localities, for the attainment of good, cheap, responsible Government, and for the security, defence and extension of our common liberties.

André Ouimet, President.

J.L. Baudry, Joseph Martel, V. Presidents.

J.G. Beaudriau, Treasurer.

J.H.E Therrien, Record. Sec.

G. Boucherville, Corres. Sec.

Frs. Tulloch, Assist. Corres. Sec.

J.S. Neysmith, Toussaint Demers, N. Lafrenière, Pierre Grenier, Louis Dumais, Joseph Letorre, L.P. Boisvin, R. Courselle, Casimir Arcourt, Amable Simard, J.B. Label, Jos. Gaudry, James Finey, Louis Lebeau, Thomas Barre, F. Tavernier, Joseph Dufaut, Joseph Leduc, Paul Martin, A.B. Papineau, J.B. Brien, P.G. Damour, André Lacroix, Henry Lacaille, Pierre Larceneur, N. Berthiaume, Narcisse Valois, H. Carron, H.A. Gauvin, L. C. Perreault, C. de Lorimier, Norbert Larochelle, André Giguère, Louis Barre, Simon Crevier, André Lapierre, R. Desrivières.

Adresse des Fils de la liberté de Montréal aux jeunes gens des colonies de l’Amérique du Nord


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 fields; shall I then go into mine house, to eat and to drink?..... as thou livest, and as thy soul liveth, I will not do this thing." 2 Sam. xi. 11.

Now take the example of the Apostles. St. Peter was fasting, when he had the vision which sent him to Cornelius: Acts x. 10. The prophets and teachers at Antioch were fasting, when the revealed to them His purpose about Saul and Barnabas: Acts iii. 2, 3. Vide also Acts xiv. 23. 2 Cor. vi. 5. xi. 27.

Weigh well the following text, which, I am persuaded, many men would deny to be St. Paul's writing, had not a gracious Providence preserved to us the epistle containing it. "I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a cast-away." 1 Cor. ix. 27.

Lastly, Consider the practice of the Primitive Christians.

The following account of the early Christian Fasts, is from Bingham, Antiq. lib. xxi.

.—"The Qhadragesimal Fast before Easter," says Sozomen, "some observe six weeks, as the Illyrian and Western Churches, and all Libya, Egypt, and Palestine; others make it seven weeks, as the Constantinopolitans and neighbouring nations as far as Phœnicia; others fast three only of those six or seven weeks, by intervals; others the three weeks next immediately before Easter."

The manner of observing Lent among those that were piously disposed to observe it, was to abstain from all food till evening, for anciently a change of diet was not reckoned a fast; but it consisted in perfect abstinence from all sustenance for the whole day till evening.

.—The next Anniversary fasting days were those which were called Jejunia quatuor temporum, the Fasts of the Four Seasons of the Year..... These were at first designed..... to beg a blessing of God upon the several seasons of the year, or to return thanks for the benefits received in each of them, or to exercise and purify both body and soul in a more particular manner, at the return of these certain terms of stricter discipline and more extraordinary devotion. [These afterwards became the Ember Fasts.]

.—In some places they had also Monthly Fasts throughout the year; except in the two months of July and August..... because of the sickness of the season.

.—Besides these they had their Weekly Fasts on Wednesday and Friday, called the Stationary Days, and Half-Fasts, or Fasts of the Fourth and Sixth Days of the Week..... These Fasts, being of continual use every week throughout the year, except in the Fifty Days between Easter and Pentecost, were not kept with that rigour and strictness which was observed in the time of Lent.....[but] ordinarily held no longer than 9 o'clock, i.e. 3 in the afternoon." J. H. N.


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Vol. V.

The following splendid oration treats mainly of post bellum history; but this is a period of great importance as exhibiting the fruits of the doctrines of the Federal war-party. The distinguished orator has given a picture of the violation of the peace of '65, and the war upon the Constitution made by the Radical party, which should be widely read, and most carefully preserved as material for the future historian.


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Author:Grace Little Rhys

Works

 * (tr.) The "Old Bachelor's" Nightcap

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Author:John Tyler Morgan

Works

 * Southern Historical Society Papers volume 5.

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106

some proud son of man returns to earth,

Unknown to glory, but upheld by birth,

The sculptor's art exhausts the pomp of woe,

And storied urns record who rests below;

When all is done, upon the tomb is seen,

Not what he was, but what he should have been:

But the poor dog, in life the firmest friend,

The first to welcome, foremost to defend,

Whose honest heart is still his master's own,

Who labours, fights, lives, breathes for him alone,

Unhonour'd falls, unnotic'd all his worth,

Denied in heaven the soul he held on earth:

While man, vain insect! hopes to be forgiven,

And claims himself a sole exclusive heaven.

Oh man! thou feeble tenant of an hour,

Debas'd by slavery, or corrupt by power,

Who knows thee well must quit thee with disgust,

Degraded mass of animated dust!

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Rh Thy love is lust, thy friendship all a cheat,

Thy smiles hypocrisy, thy words deceit!

By nature vile, ennobled but by name,

Each kindred brute might bid thee blush for shame.

Ye! who perchance behold this simple urn,

Pass on—it honours none you wish to mourn:

To mark a friend's remains these stones arise,

I never knew but one, and here he lies.

Newstead Abbey, Oct. 30, 1808.

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EGGIE VAN TUYL approached the table languidly, and sank down into a chair. He was a long youth with a rather subdued and deflated look, as though the burden of the van Tuyl millions was more than his frail strength could support. Most things tired him.

"I say, Reggie, old top," said Archie, "you're just the lad I wanted to see. I require the assistance of a blighter of ripe intellect. Tell me, laddie, do you know anything about sales?"

Reggie eyed him sleepily.

"Sales?"

"Auction sales."

Reggie considered.

"Well, they're sales, you know." He checked a yawn. "Auction sales, you understand."

"Yes," said Archie encouragingly. "Something—the name or something—seemed to tell me that."

"Fellows put things up for sale you know, and other fellows—other fellows go in and—and buy 'em, if you follow me."

"Yes, but what's the procedure? I mean, what do I do? That's what I'm after. I've got to buy something at Beale's this afternoon. How do I set about it?"

"Well," said Reggie, drowsily, "there are several ways

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 of bidding, you know. You can shout, or you can nod, or you can twiddle your fingers" The effort of concentration was too much for him. He leaned back limply in his chair. "I'll tell you what. I've nothing to do this afternoon. I'll come with you and show you."

When he entered the Art Galleries a few minutes later, Archie was glad of the moral support of even such a wobbly reed as Reggie van Tuyl. There is something about an auction room which weighs heavily upon the novice. The hushed interior was bathed in a dim, religious light; and the congregation, seated on small wooden chairs, gazed in reverent silence at the pulpit, where a gentleman of commanding presence and sparkling pince-nez was delivering a species of chant. Behind a gold curtain at the end of the room mysterious forms flitted to and fro. Archie, who had been expecting something on the lines of the New York Stock Exchange, which he had once been privileged to visit when it was in a more than usually feverish mood, found the atmosphere oppressively ecclesiastical. He sat down and looked about him. The presiding priest went on with his chant.

"Sixteen-sixteen-sixteen-sixteen-sixteen—worth three hundred—sixteen-sixteen-sixteen-sixteen-sixteen—ought to bring five hundred—sixteen-sixteen-seventeen-seventeen-eighteen-eighteen-nineteen-nineteen-nineteen." He stopped and eyed the worshippers with a glittering and reproachful eye. They had, it seemed, disappointed him. His lips curled, and he waved a hand towards a grimly uncomfortable-looking chair with insecure legs and a good deal of gold paint about it. "Gentlemen! Ladies and gentlemen! You are not here to waste my time; I am

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94 not here to waste yours. Am I seriously offered nineteen dollars for this eighteenth-century chair, acknowledged to be the finest piece sold in New York for months and months? Am I—twenty? I thank you. Twenty-twenty-twenty-twenty. Your opportunity! Priceless. Very few extant. Twenty-five-five-five-five-thirty-thirty. Just what you are looking for. The only one in the City of New York. Thirty-five-five-five-five. Forty-forty-forty-forty-forty. Look at those legs! Back it into the light, Willie. Let the light fall on those legs!"

Willie, a sort of acolyte, manœuvred the chair as directed. Reggie van Tuyl, who had been yawning in a hopeless sort of way, showed his first flicker of interest.

"Willie," he observed, eyeing that youth more with pity than reproach, "has a face like Jo-Jo the dog-faced boy, don't you think so?"

Archie nodded briefly. Precisely the same criticism had occured to him.

"Forty-five-five-five-five-five," chanted the high-priest. "Once forty-five. Twice forty-five. Third and last call, forty-five. Sold at forty-five. Gentleman in the fifth row."

Archie looked up and down the row with a keen eye. He was anxious to see who had been chump enough to give forty-five dollars for such a frightful object. He became aware of the dog-faced Willie leaning towards him.

"Name, please?" said the canine one.

"Eh, what?" said Archie. "Oh, my name's Moffam, don't you know." The eyes of the multitude made him feel a little nervous. "Er—glad to meet you and all that sort of rot."

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Rh "Ten dollars deposit, please," said Willie.

"I don't absolutely follow you, old bean. What is the big thought at the back of all this?"

"Ten dollars deposit on the chair."

"What chair?"

"You bid forty-five dollars for the chair."

"Me?"

"You nodded," said Willie, accusingly. "If," he went on, reasoning closely, "you didn't want to bid, why did you nod?"

Archie was embarrassed. He could, of course, have pointed out that he had merely nodded in adhesion to the statement that the other had a face like Jo-Jo the dog-faced boy; but something seemed to tell him that a purist might consider the excuse deficient in tact. He hesitated a moment, then handed over a ten-dollar bill, the price of Willie's feelings. Willie withdrew like a tiger slinking from the body of its victim.

"I say, old thing," said Archie to Reggie, "this is a bit thick, you know. No purse will stand this drain."

Reggie considered the matter. His face seemed drawn under the mental strain.

"Don't nod again," he advised. "If you aren't careful, you get into the habit of it. When you want to bid, just twiddle your fingers. Yes, that's the thing. Twiddle!"

He sighed drowsily. The atmosphere of the auction room was close; you weren't allowed to smoke; and altogether he was beginning to regret that he had come. The service continued. Objects of varying unattractiveness came and went, eulogised by the officiating priest, but coldly received by the congregation. Relations between

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96 the former and the latter were growing more and more distant. The congregation seemed to suspect the priest of having an ulterior motive in his eulogies, and the priest seemed to suspect the congregation of a frivolous desire to waste his time. He had begun to speculate openly as to why they were there at all. Once, when a particularly repellent statuette of a nude female with an unwholesome green skin had been offered at two dollars and had found no bidders—the congregation appearing silently grateful for his statement that it was the only specimen of its kind on the continent—he had specifically accused them of having come into the auction room merely with the purpose of sitting down and taking the weight off their feet.

"If your thing—your whatever-it-is, doesn't come up soon, Archie," said Reggie, fighting off with an effort the mists of sleep, "I rather think I shall be toddling along. What was it you came to get?"

"It's rather difficult to describe. It's a rummy-looking sort of what-not, made of china or something. I call it Pongo. At least, this one isn't Pongo, don't you know—it's his little brother, but presumably equally foul in every respect. It's all rather complicated, I know, but—hallo! He pointed excitedly. "By Jove! We're off! There it is! Look! Willie's unleasing it now!"

Willie, who had disappeared through the gold curtain, had now returned, and was placing on a pedestal a small china figure of delicate workmanship. It was the figure of a warrior in a suit of armour advancing with raised spear upon an adversary. A thrill permeated Archie's frame. Parker had not been mistaken. This was undoubtedly the companion-figure to the redoubtable

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 Pongo. The two were identical. Even from where he sat Archie could detect on the features of the figure on the pedestal the same expression of insufferable complacency which had alienated his sympathies from the original Pongo.

The high-priest, undaunted by previous rebuffs, regarded the figure with a gloating enthusiasm wholly unshared by the congregation, who were plainly looking upon Pongo's little brother as just another of those things.

"This," he said, with a shake in his voice, "is something very special. China figure, said to date back to the Ming Dynasty. Unique. Nothing like it on either side of the Atlantic. If I were selling this at Christie's in London, where people," he said, nastily, "have an educated appreciation of the beautiful, the rare, and the exquisite, I should start the bidding at a thousand dollars. This afternoon's experience has taught me that that might possibly be too high." His pince-nez sparkled militantly, as he gazed upon the stolid throng. "Will anyone offer me a dollar for this unique figure?"

"Leap at it, old top," said Reggie van Tuyl. "Twiddle, dear boy, twiddle! A dollar's reasonable."

Archie twiddled.

"One dollar I am offered," said the high-priest, bitterly. "One gentleman here is not afraid to take a chance. One gentleman here knows a good thing when he sees one." He abandoned the gently sarcastic manner for one of crisp and direct reproach. "Come, come, gentlemen, we are not here to waste time. Will anyone offer me one hundred dollars for this superb piece of" He broke off, and seemed for a moment almost unnerved. He stared at someone in one of the seats in front of Archie. "Thank

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 you," he said, with a sort of gulp. "One hundred dollars I am offered! One hundred—one hundred—one hundred"

Archie was startled. This sudden, tremendous jump, this wholly unforeseen boom in Pongos, if one might so describe it, was more than a little disturbing. He could not see who his rival was, but it was evident that at least one among those present did not intend to allow Pongo's brother to slip by without a fight. He looked helplessly at Reggie for counsel, but Reggie had now definitely given up the struggle. Exhausted nature had done its utmost, and now he was leaning back with closed eyes, breathing softly through his nose. Thrown on his own resources, Archie could think of no better course than to twiddle his fingers again. He did so, and the high-priest's chant took on a note of positive exuberance.

"Two hundred I am offered. Much better! Turn the pedestal round, Willie, and let them look at it. Slowly! Slowly! You aren't spinning a roulette-wheel. Two hundred. Two-two-two-two-two." He became suddenly lyrical. "Two-two-two—There was a young lady named Lou, who was catching a train at two-two. Said the porter, 'Don't worry or hurry or scurry. It's a minute or two to two-two!' Two-two-two-two-two!"

Archie's concern increased. He seemed to be twiddling at this voluble man across seas of misunderstanding. Nothing is harder to interpret to a nicety than a twiddle, and Archie's idea of the language of twiddles and the high-priest's idea did not coincide by a mile. The high-priest appeared to consider that, when Archie twiddled, it was his intention to bid in hundreds, whereas in fact Archie had meant to signify that he raised the previous bid

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 by just one dollar. Archie felt that, if given time, he could make this clear to the high-priest, but the latter gave him no time. He had got his audience, so to speak, on the run, and he proposed to hustle them before they could rally.

"Two hundred—two hundred—two—three—thank you, sir—three-three-three-four-four-five-five-six-six-seven-seven-seven"

Archie sat limply in his wooden chair. He was conscious of a feeling which he had only experienced twice in his life—once when he had taken his first lesson in driving a motor and had trodden on the accelerator instead of the brake; the second time more recently, when he had made his first down-trip on an express lift. He had now precisely the same sensation of being run away with by an uncontrollable machine, and of having left most of his internal organs at some little distance from the rest of his body. Emerging from this welter of emotion, stood out the one clear fact that, be the opposition bidding what it might, he must nevertheless secure the prize. Lucille had sent him to New York expressly to do so. She had sacrificed her jewellery for the cause. She relied on him. The enterprise had become for Archie something almost sacred. He felt dimly like a knight of old hot on the track of the Holy Grail.

He twiddled again. The ring and the bracelet had fetched nearly twelve hundred dollars. Up to that figure his hat was in the ring.

"Eight hundred I am offered. Eight hundred. Eight-eight-eight-eight"

A voice spoke from somewhere at the back of the room. A quiet, cold, nasty, determined voice.

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 "Nine!"

Archie rose from his seat and spun round. This mean attack from the rear stung his fighting spirit. As he rose, a young man sitting immediately in front of him rose too and stared likewise. He was a square-built resolute-looking young man, who reminded Archie vaguely of somebody he had seen before. But Archie was too busy trying to locate the man at the back to pay much attention to him. He detected him at last, owing to the fact that the eyes of everybody in that part of the room were fixed upon him. He was a small man of middle age, with tortoise-shell-rimmed spectacles. He might have been a professor or something of the kind. Whatever he was, he was obviously a man to be reckoned with. He had a rich sort of look, and his demeanour was the demeanour of a man who is prepared to fight it out on these lines if it takes all the summer.

"Nine hundred I am offered. Nine-nine-nine-nine"

Archie glared defiantly at the spectacled man.

"A thousand!" he cried.

The irruption of high finance into the placid course of the afternoon's proceedings had stirred the congregation out of its lethargy. There were excited murmurs. Necks were craned, feet shuffled. As for the high-priest, his cheerfulness was now more than restored, and his faith in his fellow-man had soared from the depths to a very lofty altitude. He beamed with approval. Despite the warmth of his praise he would have been quite satisfied to see Pongo's little brother go at twenty dollars, and the reflection that the bidding had already reached one

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 thousand and that his commission was twenty per cent. had engendered a mood of sunny happiness.

"One thousand is bid!" he carolled, "Now, gentlemen, I don't want to hurry you over this. You are all connoisseurs here, and you don't want to see a priceless china figure of the Ming Dynasty get away from you at a sacrifice price. Perhaps you can't all see the figure where it is. Willie, take it round and show it to 'em. We'll take a little intermission while you look carefully at this wonderful figure. Get a move on, Willie! Pick up your feet!"

Archie, sitting dazedly, was aware that Reggie van Tuyl had finished his beauty sleep and was addressing the young man in the seat in front.

"Why, hallo," said Reggie. "I didn't know you were back. You remember me, don't you? Reggie van Tuyl. I know your sister very well. Archie, old man, I want you to meet my friend, Bill Brewster. Why, dash it!" He chuckled sleepily. "I was forgetting. Of course! He's your"

"How are you?" said the young man. "Talking of my sister," he said to Reggie, "I suppose you haven't met her husband by any chance? I suppose you know she married some awful chump?"

"Me," said Archie.

"How's that?"

"I married your sister. My name's Moffam."

The young man seemed a trifle taken aback.

"Sorry," he said.

"Not at all," said Archie.

"I was only going by what my father said in his letters," he explained, in extenuation.

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102 Archie nodded.

"I'm afraid your jolly old father doesn't appreciate me. But I'm hoping for the best. If I can rope in that rummy-looking little china thing that Jo-Jo the dog-faced boy is showing the customers, he will be all over me. I mean to say, you know, he's got another like it, and, if he can get a full house, as it were, I'm given to understand he'll be bucked, cheered, and even braced."

The young man stared.

"Are you the fellow who's been bidding against me?"

"Eh, what? Were you bidding against me?"

"I wanted to buy the thing for my father. I've a special reason for wanting to get in right with him just now. Are you buying it for him, too?"

"Absolutely. As a surprise. It was Lucille's idea. His valet, a chappie named Parker, tipped us off that the thing was to be sold."

"Parker? Great Scot! It was Parker who tipped me off. I met him on Broadway, and he told me about it"

"Rummy he never mentioned it in his letter to me. Why, dash it, we could have got the thing for about two dollars if we had pooled our bids."

"Well, we'd better pool them now, and extinguish that pill at the back there. I can't go above eleven hundred. That's all I've got."

"I can't go above eleven hundred myself."

"There's just one thing. I wish you'd let me be the one to hand the thing over to father. I've a special reason for wanting to make a hit with him."

"Absolutely!" said Archie, magnanimously. "It's all the same to me. I only wanted to get him generally braced, as it were, if you know what I mean."

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Rh "That's awfully good of you."

"Not a bit, laddie, no, no, and far from it. Only too glad."

Willie had returned from his rambles among the connoisseurs, and Pongo's brother was back on his pedestal. The high-priest cleared his throat and resumed his discourse.

"Now that you have all seen this superb figure we will—I was offered one thousand—one thousand-one-one-one-one—eleven hundred. Thank you, sir. Eleven hundred I am offered."

The high-priest was now exuberant. You could see him doing figures in his head.

"You do the bidding," said Brother Bill.

"Right-o!" said Archie.

He waved a defiant hand.

"Thirteen," said the man at the back.

"Fourteen, dash it!"

"Fifteen!"

"Sixteen!"

"Seventeen!"

"Eighteen!"

"Nineteen!"

"Two thousand!"

The high-priest did everything but sing. He radiated good will and bonhomie.

"Two thousand I am offered. Is there any advance on two thousand? Come, gentlemen, I don't want to give this superb figure away. Twenty-one hundred. Twenty-one-one-one-one. This is more the sort of thing I have been accustomed to. When I was at Sotheby's Rooms in London, this kind of bidding was a common-place.

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104 Twenty-two-two-two-two-two. One hardly noticed it. Three-three-three. Twenty-three-three-three. Twenty-three hundred dollars I am offered."

He gazed expectantly at Archie, as a man gazes at some favourite dog whom he calls upon to perform a trick. But Archie had reached the end of his tether. The hand that had twiddled so often and so bravely lay inert beside his trouser-leg, twitching feebly. Archie was through.

"Twenty-three hundred," said the high-priest, ingratiatingly.

Archie made no movement. There was a tense pause. The high-priest gave a little sigh, like one waking from a beautiful dream.

"Twenty-three hundred," he said. "Once twenty-three. Twice twenty-three. Third, last, and final call, twenty-three. Sold at twenty-three hundred. I congratulate you, sir, on a genuine bargain!"

Reggie van Tuyl had dozed off again. Archie tapped his brother-in-law on the shoulder.

"May as well be popping, what?"

They threaded their way sadly together through the crowd, and made for the street. They passed into Fifth Avenue without breaking the silence.

"Bally nuisance," said Archie, at last.

"Rotten!"

"Wonder who that chappie was?"

"Some collector, probably."

"Well, it can't be helped," said Archie.

Brother Bill attached himself to Archie's arm, and became communicative.

"I didn't want to mention it in front of van Tuyl,"

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Rh he said, "because he's such a talking-machine, and it would have been all over New York before dinner-time. But you're one of the family, and you can keep a secret."

"Absolutely! Silent tomb and what not."

"The reason I wanted that darned thing was because I've just got engaged to a girl over in England, and I thought that, if I could hand my father that china figure-thing with one hand and break the news with the other, it might help a bit. She's the most wonderful girl!"

"I'll bet she is," said Archie, cordially.

"The trouble is she's in the chorus of one of the revues over there, and father is apt to kick. So I thought—oh, well, it's no good worrying now. Come along where it's quiet, and I'll tell you all about her."

"That'll be jolly," said Archie.

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text: Indiscretions of Archie/Chapter 10

title: Indiscretions of Archie/Chapter 10


text:
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228 þyssum, 2639; ''dat. pl.'' þyssum, 1062, 1219.

title: Page:Beowulf (Wyatt).djvu/252


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214 Aside from this, the period's intellectual accomplishment, in religious as well as secular studies, shows merely a diligent learning and imitation of pagan letters, and a rehandling and arrangement of the work of the Church Fathers and their immediate successors. Its efforts were exhausted in re-arranging the heritage of Christian teaching coming from the Church Fathers, or in endeavours to acquire the transmitted antique culture and imitate the antique in phrase and metre. The combined task, or occupation, absorbed the minds of men. The whole period was at school, where it needed to be: at school to the Church Fathers, at school to the transmitters of antique culture. Its task was one of adjustment of its materials to itself, and of itself to its materials.

The reinvigoration of studies marking the life-time of Charlemagne did not extend to Italy, where letters, although decayed, had never ceased, nor to Anglo-Saxon England, where Bede had taught and whence Alcuin had come. The revival radiated, one may say, from the palace school attached to the Court, which had its least intermittent domicile at Aix-la-Chapelle. It extended to the chief monastic centres of Gaul and Germany, and to cathedral schools where such existed. From many lands scholars were drawn by that great hand so generous in giving, so mighty to protect. Some came on invitation more or less compelling, and many of their own free will. The first and most famous of them all was the Anglo-Saxon, Alcuin of York. Charles first saw him at Parma in the year 781, and ever after kept him in his service as his most trusted teacher and director of studies. Love of home drew Alcuin back, once at least, to England. In 796 Charles permitted him to leave the Court, and entrusted him with the re-establishment of the Abbey of St. Martin at Tours and its schools. There he lived and laboured till his death in 804.

Another scholar was Peter of Pisa, a grammarian, who seems to have shared with Alcuin the honourable task of instructing the king. Of greater note was Paulus Diaconus, who, like Alcuin himself, was to sigh for the pious or scholarly quiet which the seething, half-barbarous, and loose-mannered Court did not afford. Paulus at last gained

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32

fēt ond folma.Forð nēar ætstōp, nam þā mid handahige-þihtigne rinc on ræste;rǣhte ongēan fēond mid folme;hē onfēng hraþe inwit-þancumond wið earm gesæt. Sōna þæt onfundefyrena hyrde, þæt hē ne mēttemiddan-geardes, eorþan sceatta, on elran men mund-gripe māran;hē on mōde wearð forht, on ferhðe;nō þȳ ǣr fram meahte. Hyge wæs him hin-fūs,wolde on heolster flēon, sēcan dēofla gedræg;ne wæs his drohtoð þǣr, swylce hē on ealder-dagumǣr gemētte. Gemunde þā se gōdamǣg Higelāces ǣfen-sprǣce,up-lang āstōd ond him fæste wiðfēng;fingras burston; eoten wæs ūt-weard;eorl furþur stōp. Mynte se mǣra,*hwǣr hē meahte swā, wīdre gewindanond on weg þanon flēon on fen-hopu;wiste his fingra geweald on grames grāpum.Þæt (hē) wæs gēocor sīð, þæt se hearm-scaþatō Heorute ātēah. Dryht-sele dynede;Denum eallum wearð, ceaster-būendum,cēnra gehwylcum, eorlum ealu-scerwen.Yrre wǣron begen rēþe rēn-weardas.Reced hlynsode;

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Rh

þā wæs wundor micel,þæt se wīn-sele wiðhæfde heaþo-dēorum,þæt hē on hrūsan ne fēol, fæger fold-bold;ac hē þæs fæste wæs innan ond ūtanīren-bendum searo-þoncum besmiþod.Þær fram sylle ābēag medu-benc monig,mīne gefrǣge, golde geregnad,þǣr þā graman wunnon; þæs ne wēndon ǣrwitan Scyldinga, þæt hit ā mid gemetemanna ǣnig, betlīc ond bān-fāg,tōbrecan meahte, listum tōlūcan,nymþe līges fæþm swulge on swaþule.Swēg *ūp āstāg nīwe geneahhe;Norð-Denum stōd atelīc egesa,ānra gehwylcum, þāra þe of weallewōp gehȳrdon, gryre-lēoð galangodes ondsacan, sige-lēasne sang,sār wānigean helle hæfton. Hēold hine fæste, sē þe manna wæsmægene strengest on þǣem dægeþysses līfes.

Nolde eorla hlēoǣnige þinga þone cwealm-cumancwicne forlǣtan, ne his līf-dagaslēoda ǣnigum

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text: Beowulf (Wyatt)/Beowulf 11

title: Beowulf (Wyatt)/Beowulf 11


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Rh my shield to hew though he hardy be, bold in battle; we both, this night, shall spurn the sword, if he seek me here, unweaponed, for war. Let wisest God, sacred Lord, on which side soever doom decree as he deemeth right.” Reclined then the chieftain, and cheek-pillows held the head of the earl, while all about him seamen hardy on hall-beds sank. None of them thought that thence their steps to the folk and fastness that fostered them, to the land they loved, would lead them back! Full well they wist that on warriors many battle-death seized, in the banquet-hall, of Danish clan. But comfort and help, war-weal weaving, to Weder folk the Master gave, that, by might of one, over their enemy all prevailed, by single strength. In sooth ’tis told that highest God o’er human kind hath wielded ever!—Thro’ wan night striding, came the walker-in-shadow. Warriors slept whose best was to guard the gabled hall,— all save one. ’Twas widely known that against God’s will the ghostly ravager him could not hurl to haunts of darkness; wakeful, ready, with warrior’s wrath, bold he bided the battle’s issue.


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54

Then from the moorland, by misty crags, with God’s wrath laden, Grendel came. The monster was minded of mankind now sundry to seize in the stately house. Under welkin he walked, till the wine-palace there, gold-hall of men, he gladly discerned, flashing with fretwork. Not first time, this, that he the home of Hrothgar sought,— yet ne’er in his life-day, late or early, such hardy heroes, such hall-thanes, found! To the house the warrior walked apace, parted from peace; the portal opened, though with forged bolts fast, when his fists had struck it,


text: The Oldest English Epic/Chapter 1/Beowulf 10


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Rh and baleful he burst in his blatant rage, the house’s mouth. All hastily, then, o’er fair-paved floor the fiend trod on, ireful he strode; there streamed from his eyes fearful flashes, like flame to see. He spied in hall the hero-band, kin and clansmen clustered asleep, hardy liegemen. Then laughed his heart; for the monster was minded, ere morn should dawn, savage, to sever the soul of each, life from body, since lusty banquet waited his will! But Wyrd forbade him to seize any more of men on earth after that evening. Eagerly watched Hygelac’s kinsman his cursed foe, how he would fare in fell attack. Not that the monster was minded to pause! Straightway he seized a sleeping warrior for the first, and tore him fiercely asunder, the bone-frame bit, drank blood in streams, swallowed him piecemeal: swiftly thus the lifeless corse was clear devoured, e’en feet and hands. Then farther he hied; for the hardy hero with hand he grasped, felt for the foe with fiendish claw, for the hero reclining,—who clutched it boldly, prompt to answer, propped on his arm.


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56 Soon then saw that shepherd-of-evils that never he met in this middle-world, in the ways of earth, another wight with heavier hand-gripe; at heart he feared, sorrowed in soul,—none the sooner escaped! Fain would he flee, his fastness seek, the den of devils: no doings now such as oft he had done in days of old! Then bethought him the hardy Hygelac-thane of his boast at evening: up he bounded, grasped firm his foe, whose fingers cracked. The fiend made off, but the earl close followed. The monster meant—if he might at all— to fling himself free, and far away fly to the fens,—knew his fingers’ power in the gripe of the grim one. Gruesome march to Heorot this monster of harm had made! Din filled the room; the Danes were bereft, castle-dwellers and clansmen all, earls, of their ale. Angry were both


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Rh those savage hall-guards: the house resounded. Wonder it was the wine-hall firm in the strain of their struggle stood, to earth the fair house fell not; too fast it was within and without by its iron bands craftily clamped; though there crashed from sill many a mead-bench—men have told me— gay with gold, where the grim foes wrestled. So well had weened the wisest Scyldings that not ever at all might any man that bone-decked, brave house break asunder, crush by craft,—unless clasp of fire in smoke engulfed it.—Again uprose din redoubled. Danes of the North with fear and frenzy were filled, each one, who from the wall that wailing heard, God’s foe sounding his grisly song, cry of the conquered, clamorous pain from captive of hell. Too closely held him he who of men in might was strongest in that same day of this our life.

  Not in any wise would the earls’-defence suffer that slaughterous stranger to live, useless deeming his days and years to men on earth. Now many an earl of Beowulf brandished blade ancestral, fain the life of their lord to shield, their praiséd prince, if power were theirs;


text: The Oldest English Epic/Chapter 1/Beowulf 11


text:
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Rh

But as to Fergus. He and Dubthach and Angus were ever attacking Oilill with their shields. When Gaman of Sidgal observed this he approached them, and made a very valiant thrust at Fergus, who made a furious thrust at him. Goll Oilech and Goll Ada sought them, and each made a thrust at Fergus who gave an avenging blow to each of them. Then came Aodh son of Echtach and Angus son of Echtach, and each of them made a thrust at Fergus’s shield, and he made a thrust at each of them. Duban son of the Gaman then made for him. He gave a stinging stroke to Fergus which the latter instantly returned with interest. Thereupon the seven Breislenns of Brefne sought him all at once; and each made a thrust at him, but Fergus gave as good as he got to each stout man of them.

And now all the Gamhanraidh went to attack him in this wise, and last of all went Fraoch son of Fidach. When he arrived he did not allow the men to attack Fergus further, but ordered the Gamhanraidh to seize him. They instantly surrounded him, and secured him with chain and lock and shackle. They fettered and bound the royal soldier very firmly with these. They also seized Angus and Dubthach. Moreover when Fergus and Angus and Dubthach were thus captured, he ordered a battalion of the Gamhanraidh to pursue Cormac and the Dubloinges.

When Bricne saw Fergus and Dubthach and Angus made prisoners and their people slain, his mind forsook its seat. His feet trembled under him; his fingers were benumbed; his heart beat furiously; his senses became paralysed, and his vision distorted. He instantly kilted his clothes about him, and

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10

Imtusa Fergusa imorro. Do gab fein agus Dubthach agus Aongus ac túargain a sciath ar Oilill. Agus o d’ connairc Gamain na Sidgaile sin do indsaigh iad. Agus tucc forgamh co fomíata ar Fergus, agus tug Fergus forgamh go h-ainīann-artach fairsim. Tainicc Gold Oilech agus Gold Acla chuca, agus tugadar forgam gach ain fhir ar Fergus, agus tug Fergus guin digla ar gach n-aein fer dib sin. Is ann sin tanaicc Aod mac Echtaich agus Aongus mac Echtaich chuca, ocus tucadar forgamh gacha fir a sceith Fergusa, agus tucasdar Fergus forgomh ar gach áoin h-fer  dib sin. Is and sin tanaic Duban mac an Gamna d’ á saighidh; agus o ráinic tucastar guin digla ar Fergus, agus tug Fergus a cumain fochetóir dósum. Is ann sin tangatar na secht m-Breislenna a Breifni fochetóir d’ á rochtain; agus tucatar forgom gacha fir ar Fergus, agus tuc Fergus cumain a gona da gach deig fer dibsim.

Cid tra acht tangatar an Gamanradh uile fó’n innus sin d’ á saigidh, no co tanic Fraoch mac Fidaigh fadeoigh. Agus o ránic si(d) éin d’a n-innsaige nir léigestar guin na forgom do tabairt do na feraib ar Fergus. Agus do fhúagair do’n Gramanraid a ghabail. Agus do h-iadadh in a tímchell iar sin, agus tugadh slabraid agus glais agus géibinn acu fair. Do crapladh agus do cuibhrigedh an rig-milidh co ro chalma fo’n n-innus sin; agus do gabadh aca Aóngus agus Dubhthach. O taimic imorro Fergus agus Aóngus agus Dubthach do gabail doib, do fuagair cath do’n Gamanraid Cormac agus (an) Dubloinges do leanmain.

O d’ conairc Bricne Fergus do gabail, agus Dubthach agus Aongus, agus a muinntir do marbadh, do chuaid a aigned as a inadh. Agus do critnaigetar a chosa fái; agus do meirbligetar a meóir; agus do lúathaig a craoidhi; agus do cláonadh a cetfadha; agus do saobadh a radarc. Agus do tógaib a edach co h-ur-édtrom uime agus do gluáis co

title: Page:The Celtic Review volume 3.djvu/25


text: Appletons' Cyclopædia of American Biography/Izcohuatl


text: Appletons' Cyclopædia of American Biography/Jacintha do San José


text: Appletons' Cyclopædia of American Biography/Jacker, Edward


text:
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86 of his town to the sun, not a Philadelphian on the spot, sweltering through its midsummer heat, has ever yet shared his gratitude. And I learnt how beautiful Philadelphia is as it grows mild again after winter has done its worst, or as it cools off in the friendlier autumn sun. And not to know these facts is not to know Philadelphia.

IV

In the Convent regulation of daily life lay the unconquerable difference. Philadelphia has its laws and traditions that guide the Philadelphian through every hour and duty of the day, and the Philadelphian, who from the cradle does not obey these traditions and laws, can never be quite as other Philadelphians. The Sacred Heart is a French order, and the nuns imported their laws and traditions from France, qualified, modified, perhaps, on the way, but still with an unmistakable foreign flavour and tendency that could not pass unquestioned in a town where the first article of faith is that everybody should do precisely what everybody else does. I remember when the Rhodes scholars were first sent from America to Oxford a friend of mine professed serious concern for the future of the University should they introduce buckwheat cakes on Oxford breakfast tables. And, really, he was not as funny as he thought. A man is a good deal what his food makes him. The macaroni-fed Italian is not as the sausage-and-sauerkraut-fed German, nor the Hindu who thrives on rice as the Irishman bred upon


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Rh potatoes. Never was a town more concerned with the Question of Food than Philadelphia and I now see quite plainly that I, beginning my day at the Convent on coffee and rolls, could not have been as the correct Philadelphia child beginning the day in Philadelphia or the suburbs on scrapple and buckwheat cakes and maple syrup. Thus, the line of separation was drawn while I was still in short skirts with my hair cropped close.

The Convent day continued, as it began, with differences. I sat down at noon to the substantial French breakfast which at the Convent, as a partial concession to American ideals, became dinner. At half past three, like a little French girl, I had my gouter, for which even the French name was retained—how well I remember the big, napkin-lined basket, full of hunks of good gingerbread, or big crackers, or sweet rolls, passed round by Sister Duffy, probably the most generous of all generous Irish-women, who would have slipped an extra piece into every little hand if she could, but who was so shockingly cross-eyed that we got an idea of her as a disagreeable old thing, an ogress, always watching to see if we took more than our appointed share. Quite recently I argued it all out again with the few old Sisters left to greet me on my first and only visit to the Convent during thirty years and, purely for the sake of the sentiment of other days, I refused to believe them when they insisted that Sister Duffy, who now lies at peace in the little graveyard on the hillside in the woods, wasn't cross at all, but as tender as anv Sister who


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NOTES  (page 483). A patriotic writer who revived the old forms of popular song.

 (page 485). Born near Pescia. Studied at Pisa. Held office in the Tuscan legislative assembly. Died at Florence. A political satirist; wrote in Tuscan dialect. [Poesie, ed. Carducci, Firenze, 1859.]

327. La Terra dei Morti—Lamartine's phrase for Italy. . 5. compieta, the last hour. Lorenzo, Bartolini the sculptor.

 (page 497). Born at Verona; went to Paris in 1848 to ask the French to aid Venice. Professor of Aesthetic and History in the Istituto di Belle Arti at Florence. Senator. Died at Florence. [Canti, Firenze, 1864.]

 (page 509). Born at Dasindo (near Trent). Studied at Padua. Lived at Milan and Turin; imprisoned and banished by the Austrians, 1848; lived in Piedmont; Councillor of Public Instruction in Rome; Senator, 1876. Wrote a great deal of patriotic verse, and Edmenegarda (1841), a sentimental love-tragedy in five cantos which brought him great fame. [Opere varie, Milano, 1875.]

 (page 512). Born at Ripatransone (north of Ascoli). Exiled after 1848. Professor of History at Bologna, and of Italian Literature at Palermo. [Canti, ed. Mestica, Milano, 1885.]

 (page 513). Born at Genoa. Died in action at Rome, 1849. His songs were immensely popular about 1848.

 (page 515). Born at Val di Castello in Tuscany. Professor of Literature, Bologna, 1860. Senator of Italy. Died at Bologna. Iuvenilia, 1858, Levia Gravia, 1867, Decennalia, 1870, Nuove Poesie, 1873; Garibaldi, 1882; Odi Barbare, 1877-89; Rime e Ritmi, 1800; and many 564