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 DAIRYING IN AUSTRALASIA: Farm and Factory.

I. How to Select and Equip a Dairy Farm―II. The Dairy Herd―III. The Various Breeds of Cattle―IV. The Jersey―V. The Guernsey―VI. South Hams or South Devons―VII. The Dairy Shorthorn―VIII. Illawarra Dairy Cattle―IX. The Ayrshire―X. Holstein, Dutch, or Friesian Cattle―XI. Kerry Cattle―XII. The Dexter―XIII. Other Breeds of Dairy Cattle―XIV. Cattle Breeding―XV. How to Judge Dairy Cattle―XVI. Guenon's Escutcheon Theory―XVII. Management of the Dairy Herd―XVIII. The Feeding of Dairy Cattle―XIX. Herd Testing Associations―XX. The Microbe and the Dairy Farmer―XXI. Dairy Inspection and Cleanliness―XXII. Water for Dairy Purposes, from a Bacteriological Point of View―XXIII. Cattle Diseases―XXIV. Milking by Machinery―XXV. Cow's Milk―XXVI. Milk Standards―XXVII. The Testing of Milk and its Products―XXVIII. Separating―XXIX. Butter Manufacture―XXX. The Cause of Decomposition and the Means of Preserving Dairy Products―XXXI. Cream Grading―XXXII. Bacterial Butter Taints―XXXIII. Condensed Milk―XXXIV. Cheese Manufacture―XXXV. Margarine in Relation to Butter―XXXVI. Dairying in the Argentine―XXXVII. Siberia from a Dairying Point of View―XXXVIII. The Pig on the Dairy Farm―Appendices.

(London): "A compendium of exact and scientific experimental knowledge which will be found of the utmost value to anyone engaged in the pursuit of dairy farming and its cognate trades…It gives in clear and unmistakeable language the whole of the dairy manipulation from beginning to end…The author has dealt with the points at issue in so general a manner that his book is of world-wide application and usefulness…An illuminating series of chapters on all phases of milk questions and problems."

(London): "He knows his subject well and has rendered a service to the dairying industry by placing at its disposal a book of high instructive value and practical character."

"If medical men were to suggest that this book on dairying would be very useful to those engaged in the milk trade, in a short time much of the deplorable ignorance that now exists on the prevention of the infection of milk with all kinds of bacteria would be dispelled."


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466 The summons was more fully explained by Starkey and Tunstall. The former declared that at the first reading of the book he was so much amazed and astonished that he knew not what to think except that he was in a dream. The Bishop of Durham, on whose support Pole seems to have calculated, condescended to his arguments, and replied in formal Anglican language, that to separate from the Pope was not to separate from the unity of the Church: the Head of the Church was Christ, and unity was unity of doctrine, to which England adhered as truly as Rome: Pole had made a preposterous mistake, and it had led him into conduct which at present, if properly atoned for, might be passed over as folly, and covered and forgotten: if persevered in it would become a crime; but it was a secret so far, and if promptly repented of should remain a secret from all eyes for ever. He was commanded by the Government, he was implored by his friends, to return to England, to make his peace in person, and entreat the King's forgiveness.

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


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1536.] But neither his friends nor the King understood Pole's character or comprehended his purpose. He was less foolish, he was more malicious, than they supposed. When the letters reached him he professed to be utterly surprised at the reception which his book had met with. He regretted that the Supremacy Act made it impossible for him to comply with a command to present himself in England; but he protested so loudly that he had meant neither injury nor disrespect, he declared so emphatically that his book was a bonâ fide letter addressed to the King only, and written for his own eyes and no other's, that at last Henry believed him, accepted his assurance, and consented to pass over his impertinence. In July or August he was informed by Starkey 'that the King took the intolerable sharpness of his writings even as they that most friendly could interpret them. He thought, as few would think, that the exaggerations, the oft-returning to the same faults, the vehement exclamations, the hot sentences, the uncomely bitings, the despiteful comparisons and likenings, all came of error, and not of evil intent. His Grace supposed his benefits not forgotten, and Pole's love towards his Highness not utterly quenched. His Majesty was one that forgave and forgot displeasure, both at once.' For his own part, however, Starkey implored his friend, as he valued his country, his honour, his good name, to repent himself, as he had desired the King to repent; the King would not press him or force his conscience; if he could be brought to reconsider his conduct, he might be


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468 that it would not be remembered against him. Simultaneously with, or soon after this letter, the Bishop of Durham wrote also by the King's order, saying that, as he objected to return, it should not be insisted on; inasmuch, however, as he had affirmed so positively that his book was a private communication, there could be no further reason for preserving any other copies of it, and if he had such copies in his possession he was called upon to prove his sincerity by burning them. On his compliance, his property, which would be forfeited under the Supremacy Act, should remain in his hands, and he was free to reside in any country which he might choose.

Pole did not burn his book, nor was it long before he gave the Government reason to regret their forbearance towards him. For the time he continued in receipt of his income, and the stir which he had created died away.

There are many scenes in human life which, as a great poet teaches us, are either sad or beautiful, cheerless or refreshing, according to the direction from which we approach them. If, on a morning in spring, we behold the ridges of a fresh-turned ploughed field from their northern side, our eyes, catching only the shadowed slopes of the successive furrows, see an expanse of white, the unmelted remains of the night's hail-storm, or the


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1536.] hoarfrost of the dawn. We make a circuit, or we cross over and look behind us, and on the very same ground there is nothing to be seen but the rich brown soil swelling in the sunshine, warm with promise, and chequered perhaps here and there with a green blade bursting through the surface. Both images are true to the facts of nature. Both pictures are created by real objects really existing. The pleasant certainty, however, remains with us, that the winter is passing away and summer is coming; the promise of the future is not with the ice and the sleet, but with the sunshine, with gladness, and hope.

Reginald Pole has shown us the form in which England appeared to him, and to the Catholic world beyond its shores, bound under an iron yoke, and sinking down in despair and desolation. To us who have seen the golden harvests waving over her fields, his loud raving has a sound of delirium: we perceive only the happy symptoms of lengthening daylight, bringing with it once more the season of life, and health, and fertility. But there is a third aspect—and it is this which we must now endeavour to present to ourselves—of England as it appeared to its own toiling children in the hour of their trial, with its lights and shadows, its frozen prejudices and sunny gleams of faith; when day followed day, and brought no certain change, and men knew not whether night would prevail or day, or which of the two was most divine—night, with its starry firmament of saints and ceremonies, or day, with its single lustre of the Gospel sun. It is idle to try to reproduce such a


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470 time in any single shape or uniform colour. The reader must call his imagination to his aid, and endeavour, if he can, to see the same object in many shapes and many colours, to sympathize successively with those to whom the Reformation was a terror, with those to whom it was the dearest hope, and those others—the multitude—whose minds could give them no certain answer, who shifted from day to day, as the impulse of the moment swayed them.

When Parliament met in June, 1536, Convocation as usual assembled with it. On Sunday, the ninth of the month, the two houses of the clergy were gathered for the opening of their session in the aisles of St Paul's—high and low, hot and cold, brave and cowardly. The great question of the day, the Reformation of the Church, was one in which they, the spiritualty of England, might be expected to bear some useful part. They had as yet borne no part but a part of obstruction. They had been compelled to sit impatiently, with tied hands, while the lay legislature prescribed their duties and shaped their laws for them. Whether they would assume a more becoming posture, was the problem which they were now met to solve. Gardiner was there, and Bonner, Tunstall, and Hilsey, Lee, Latimer, and Cranmer; mitred abbots, meditating the treason for which, before many months were passed, their quartered trunks would be rotting by the highways; earnest sacramentaries, making ready for the stake: the spirits of the two ages—the past and the future—were meeting there in fierce collision; and


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Works

 * Dairying in Australasia: Farm and Factory (1912)

title: Author:Michael Angelo O'Callaghan


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 CHAPTER XVI.

, like nearly all the other goldfields towns in New Zealand, is now but a shadow of its former self. There is not much of interest to note about it.

To Dunkeld, we ride through a wide pastoral valley studded with numerous farms, and pass the deserted sites of old gold-crushings by the river. One or two dredges are still at work in the stream; but the gold got now is insignificant in comparison with the returns of the pristine rushes, when the valley was a busy humming human hive. Old James McIntosh, our Jehu, one of the oldest drivers in New Zealand, is full of reminiscences of these stirring times. He points out to us the fine freehold estate of Mr. Joseph Clarke, brother of Sir William Clarke, of Victoria. Many farms about here are let at a high rental. I was told they

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 teresting and gossipping volume of ‘Characters, principally Professional.’ The manuscript remains in the possession of the family, but through the kindness of Rear-admiral Charles F. Hotham, now (1890) commander-in-chief in the Pacific, the present writer has been permitted to consult a copy of it. In 1815 he was nominated a K.C.B; on 19 July 1821 became vice-admiral, and admiral on 10 Jan. 1837; on 4 July 1840 he was nominated a G.C.B., and died on 31 May 1848. He was twice married, and left issue.  HOTHBY, JOHN (fl. 1470), Carmelite and writer on music, although reckoned by Tanner an Englishman by birth, spent most of his life at Ferrara, but went to Lucca in 1467. From a passage in a manuscript (Cod. Palat. 472) at Florence he seems to have studied at Pavia, and in his letter against Ramis de Pareja he himself says that he had travelled in France, Great Britain, Italy, Germany, and Spain. His name was occasionally spelt Otteby, Ottobi, and Octobi.

Many of Hothby's works are still extant. Of these the British Museum (Add. MS. 10336) and Lambeth Palace Libraries possess copies of a treatise beginning ‘Quid est Proportio.’ The Liceo Comunale of Bologna has (A. 32): 1. ‘Regule super Proportionem et Cantum Figuratum.’ 2. ‘De Cantu Figurato.’ 3. ‘Regule super Contrapunctum.’ 4. ‘Manus per genus diatonicum declarata.’ 5. ‘Regule de Monocordo manuali.’ All these were copied by Padre Martini from a manuscript (now lost) at Ferrara, which also contained a Kyrie, Magnificat, and other compositions by Hothby. In the National Library at Florence (MS. Cod. Magliabechianus, class. xix. n. 36) are ‘Regule Contrapuncti’ and an Italian letter against Ramis de Pareja (of both of which there are copies, A. 5.1 and B. 5, in the Liceo Communale of Bologna); ‘Ars plana Musice’ (beginning ‘Regule Monocordii sunt XXII.’). ‘Dialogus in Arte Musica’ (beginning ‘Nos te nostrum carmen’); and ‘Calliopea Legale.’ In Palatino MS. E. 5.2, in the same library, is ‘Tractatus quarundam regularum Artis Musice,’ and a second copy of the ‘Calliopea,’ translations of which were printed in ‘Cäcilia. Organ für Kirchenmusik’ (No. 5, 1874), and together with the original in Coussemaker's ‘Histoire de l'Harmonie au Moyen Age’ (p. 295, &c). The library of St. Mark's at Venice contains: 1. Another copy of the ‘Calliopea Legale.’ 2 and 3. Copies of the ‘Regule super Proportionem’ and ‘Regule super Contrapunctum,’ which are at Bologna. At Paris is a third copy of the ‘Regule super Proportionem,’ and a second treatise on ‘Counterpoint,’ beginning ‘Consonantia interpretatur sonus.’ Coussemaker (‘Scriptores, III’) has printed the treatises on ‘Proportion,’ ‘Cantus Figuratus,’ and ‘Counterpoint’ all from the Bologna manuscripts.

 HOTHUM, also called HODON and ODONE, WILLIAM (d. 1298), archbishop of Dublin, was an Englishman who joined the Dominican order, and studied at Paris at the convent of the Jacobins, and became licentiate of theology in 1280, and afterwards doctor. He is often identified with the William de Hothum who was a fellow of Merton College, Oxford, in 1286 (, Memorials of Merton, p. 178, Oxf. Hist. Soc.); but this William is more probably a kinsman who between 1302 and 1306 was a prebendary of Swords in St. Patrick's, Dublin (, Fasti Eccl. Hib. ii. 135). Hothum, as a Dominican friar, could not belong to a secular foundation. In 1282 he was appointed, at a general chapter of the order held at Vienna, prior and provincial of the Dominican order in England. In this capacity he came into collision with the Franciscan archbishop Peckham (cf. Reg. Epp. Peckham, ii. 541, Rolls Ser.), and in 1284 had a personal dispute with the archbishop ‘de pluralitate formarum.’ On 24 Nov. Hothum denounced Peckham before the assembled masters of Oxford University, and accused him of prejudice against all Dominican teaching. Peckham wrote a long letter to the university, justifying himself and accusing Hothum of discourtesy and unsoundness in doctrine (ib. iii. 865).

Hothum was in the service of Edward I. In 1285 Peckham forbade him to absolve enemies of the liberties of the church from the excommunication they incurred as violators of Magna Carta (ib. iii. 909). In 1287 the chapter of the order at Bordeaux released him from the post of provincial, and appointed him to lecture on the ‘Sentences’ at Paris. He disobeyed this command, and was censured in the chapter of 1288 for throwing the Paris schools of the order into confusion. He then probably gave way, and taught a short time at


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 did not pay. We pass frequent parties of rabbitters, and almost every man we meet carries a gun, and is followed by several dogs. The rabbit question is a burning one hereabouts. We are getting out of the country of rocks now, and the hills become more rounded, and are clad with a denser growth. The scenery is more distinctly pastoral and rural. Flax swamps increase, and we leave the snows and cataracts behind us.

Dunkeld is a sleepy-looking little hamlet. Its great four-square hotel is big enough for a popula-of [sic] ten times the number the town can muster. The curtainless windows look cheerless.

The coach is packed inside, and I share the box seat with a dandy, diminutive publican, who has made a snug little pile as a butcher, and has taken to the tap in his old age as a sort of genteel occupation for his declining years. The little man is possessed of a fine vein of humour, of the broad American kind, and some of his passing remarks on men and things are shrewd and witty withal. The other occupant of the box seat is a desperately drunken Irishman, who alternately wants to fight and embrace the ex-butcher. At the slightest remark he flares up in the most ferocious manner, evidently looking on me as a base and bloody Saxon, whose head he would like to punch. His muttered treason occasionally bursts out into a general commination, which includes everything English, from Gladstone down to the meanest powder-monkey of her Majesty's fleet. It is in vain we reason, expostulate, threaten, cajole. His

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 rum-laden brain is proof against all our blandishments, until, mindful that "music hath charms," I try the effect of a plaintive Irish song on "the savage breast." And lo! at the old familiar strain the flood-gates are unloosed, and the poor, blundering, impulsive, drink-besotted, warm-hearted bosthoon begins to blubber like a child.

Poor Pat! Surely his love of country covers a multitude of sins. We get on better after this; but I have to sing till I am hoarse to keep our Hibernian friend in the right key, and possibly to preserve my pate from a punching.

We cross the river at Dunkeld on a pontoon raft, propelled by the power of the current through the agency of a traveller on a wire cable, such as we had seen on the Manawatu River. I was informed by McIntosh that the idea had been borrowed from India, and introduced into New Zealand by an engineer who had served in the East.

At Lawrence, the ancient Tuapeka (why will they change these beautiful old native names for the vulgar patronymics of Cockaigne?), we bid good-bye once more to the stage coach, and revert to the iron horse. Here for the first time in all my colonial experience, I noticed a Chinese name over a hotel. Sam Chew Lain is the Boniface of "The Chinese Empire Hotel," nor is this the only sign of the march of civilization among the Mongolians in New Zealand, as I found on reading the Bankruptcy list in Dunedin the names of two Chinese market-gardeners, whose liabilities were set

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 down in round figures at some 600l., and their assets a modest ten-pound note.

"Tarantara!!"

As the urbane celestial blandly observes.

"Bankee lupchee, welly goodee. Got him cash, got him goods. All same Englisman. Go tloo courtee!!"—

Close by is the famous Gabriel's Gully, which was about the first gold field in Otago. What a scene was this in those rude lawless times. Every one conversant with the literature of the early gold days, can imagine the roar and turmoil, the ever-shifting phantasmagoria on those slopes; and along these flats, crowded with tents, blazing with camp fires, and the air resounding with the din of tongue and shovel and cradle, and not unfrequently the sharp report of firearms. Now the little settlement is peaceful enough. There is still one rich working up the creek, called the Blue Spur claim, which gives employment to about one hundred men. The houses are scattered over knolls, and up secluded gullies, and many pretty villas surrounded with ornamental gardens crown the ridges. There is a pretty quiet cemetery surrounded by pines on the hill behind the town where the coffin of many a wild and turbulent spirit moulders. At present the trees are for the most part leafless, and the aspect of the country is dun brown, and bare; but in summer this must be really a pretty district.

We pass Waitahuna, a great flat, where companies of bestial-looking Chinamen are fossicking

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 among the old workings. They have to go deep now for wash dirt, but get coarse gold, very red and water-worn, among the pebbles and drift. They are a more hang-dog set of oblique-looking pagans than one generally sees in New South Wales. Many of them look as if they had been in the wars.

Cultivation extends to the very tops of the ridges here. Great armies of gulls follow the shining ploughshare as it turns up the teeming tilth. And I am glad to observe pleasing evidences round every homestead that the tree-planting fever has been pretty generally infectious.

It does one's heart good, after the slovenly farming and tree-stumps of some parts of Australia, to see the clean fields here. The ploughmen of this part of Otago are famous, and the mathematical exactitude of the long, clean furrows would rejoice the heart of a true farmer anywhere. The train is full of volunteers going up to Dunedin for the review and sham-fight on the Queen's Birthday, and the run from Milton Junction is past Lake Waihoa, Mossgiel, &c., a part of the country which I have already described.

Having now got back to the Otago capital, we find time to look about us, and very soon the conviction is forced upon us that, from an architectural point of view, Dunedin is the finest city of the whole colony. The inequalities of her surface lines undoubtedly aid in producing a fine effect; but the genius of her architects, the taste and

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 public spirit of her citizens, and the liberality of her merchants and magnates have all combined to adorn their hilly site, and the result is a noble city worthy of metropolitan rank in any country. Considering the age of the colony, I think the progress of this city nothing short of marvellous. Hitherto ocean steamers and big ships have had to discharge cargoes at Port Chalmers, a small town, prettily climbing over its rocky peninsula at the foot of the long firth or estuary, which extends upwards to Dunedin proper, some eight miles.

The Dunedinites, however, have never been satisfied with this arrangement. Year by year dredging, embanking, and other reclaiming operations have been going on. Steadily the channel has been deepening, and the reclaimed flats on either side broadening; and bigger and bigger craft have been, as time passes, able to come right up the bay to the city itself. The harbour board has expended vast sums of money on these works, and in anticipation of the time when the leviathans of the merchant service shall haul alongside, great wharves have been erected, mighty storehouses line the wharves, and the reticulations of the railway system interpenetrate both wharves and storehouses. Everything is ready for the big steamers, and now a monster dredge, said to be the largest on this round sphere of ours, is busily engaged deepening the channel still further; and no doubt the time is not far distant when the honourable ambition of Dunedin will be realized, and she will become a port of

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 direct call for the mightiest ocean-going vessels of the age.

En parenthèse, let us just for a moment recapitulate and array together these "biggest in the world" items, of which New Zealand is so proud. It is, indeed, a motley catalogue. First, the biggest dredge; then, the biggest water-wheel; next, the biggest trout; the biggest wooden building; the highest wooden bridge; the biggest calcareous terraces; the biggest bird (if the moa still lives); the biggest apples—those of the Waikato district; the biggest and most luxurious natural warm baths; the biggest terraced formation; the biggest glacier (that of Mount Cook—though that is doubtful); the biggest tattooing on the biggest reclaimed cannibal, with probably the biggest mouth; the biggest flax-bushes; the steepest railway incline; the biggest beds of shingle; the biggest concrete breakwater; the biggest cabbages—if we accept the cabbage-tree as generic; the biggest proportion of rabbits to the acre; the biggest artesian water supply (that of Christchurch); the biggest beds of watercress; the biggest colonial debt; and as its admirers say, the biggest hearted people, to which my own experience says amen; and the biggest future of any of Britain's colonies, to which with a Scotchman's proverbial caution, I say, "Weel, we'll see!" "Nous verrons."

One of the charms of Dunedin is its irregularity of outline. The streets are nowhere straight. To get even an approximate idea of the city as a

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Rh had imagined. If they have but little of worldly goods, they are rich in a politeness which redeems defects of face or person. In meeting a superior, their great clumsy straw sombreros are quickly removed by hard, horny hands, and the words gently uttered: "Ave Maria Santissima!" The superior never fails to perform his part of the salutation, and touching his hat brim answers, "En gracia concebida" ("conceived in grace"). If they pass twenty times a day, the same rule is observed. I was amused to see the little monkeys in the house practicing the formula.

A charming incident of the visit was a drive to the upper part of

the hacienda, which extends along one of the spurs of Black Mountain. Don Augustin rode close beside the carriage on his beautiful Andalusian mare, Beso—"Kiss." Our way for miles lay beside the primitive aqueduct of hewn logs which for two hundred years or more has supplied the hacienda with water from mountain springs. San Miguel Sesma is one of the oldest haciendas in that part of the republic, and extends over more than twenty square miles. The sides of the mountain are covered with pines, oaks, and a variety of other woods. At every turn we enjoyed views of sublime scenery, and at the top six geographical heights were plainly visible—Orizaba, Popocatapetl, Iztaccihuatl, Malinche, Black Mountain, and, in the dim distance, Perote.


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 whole, you must mount the fine tower of the yet incomplete town hall, or ascend the steep inclines which overlook the city, by one of the wire tramways, which are a feature of the locomotive life of Dunedin, or, if you are favoured with a fine day, take a drive along the beautiful winding road, which threads the heights of the peninsula, between the firth and the open sea, and you will be rewarded with views of the great city, which give you an idea of its extent and importance, such as perhaps you could acquire in no other way.

This drive formed a memorable event in our visit. I took with me a small select party of ladies and children, and we enjoyed the varied scenery to our hearts' content. On the one side the cultivated slopes leading down to the bay, on the other the frowning headlands, seagirt cliffs, and here and there a placid inlet, although in some places old ocean battled with the coast in its usual boisterous and hollow-sounding fashion. Some of the surf bits were exquisite in their beauty. Descending the hill above Portobello, however, the hired horse, which had hitherto been a paragon of every equine virtue, began to lash out wildly with his hind legs, and smashed the splinter bar. This finished my pleasure for the day. The horse required all my attention now, as he had become nervous, and manifested an insane desire to shy at every conceivable object we encountered. I had eight miles to drive home, along the winding shores of the bay, by the low road. There was no parapet, and the water lapped on the "bund"

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 or embankment all the way. My ladies were nervous; my horse was likewise. My road was barely wide enough for two vehicles to pass, and the frail rope with which I had spliced my splintered splinter bar threatened to give at every tug. Under such circumstances I must be excused if I failed to see the vaunted beauty of Dunedin from the harbour. My wife says it was exquisite, beautiful, lovely, &c. As a dutiful husband, I endorse the dictum of my wife.

Dunedin from the harbour is beautiful.

One noteworthy feature of Dunedin, one grand feature, I may say, is its Grand Hotel. This is unique in the Southern hemisphere, and would not disgrace New York. Under Mr. Watson's able management the visitor finds himself relieved from every care. The dining-room and public drawing-rooms are palatial apartments. The private sitting-rooms are models of elegance and comfort. The bedrooms are without a fault, and the bath-rooms are luxurious to a degree. The table would satisfy the most fastidious; and if you want a more obliging hall-porter than "long Charley," with his cadaverous eyes, well, you must be hard to please—that's all.

While I am in the praising mood, I must not omit to mention Burton Brothers for photographs of New Zealand scenery. If Bourne and Shepherd be a household word in India for collections of photography, surely Burton's is equally famous in New Zealand, and deservedly so. A visit to their atelier embraces all New Zealand. You

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 can study every phase of her marvellous coast, every aspect of her wonderful hills, rivers, and sounds.

If you want your portrait taken, you cannot find a better artist in that line than Morris. One glance at his handiwork will confirm what I say.

The churches are really fine. The Scotch Presbyterian Church, of Otago, is well endowed, and, much to its honour, it is a liberal patron of education, and supports two professorships in the University. But the First Church and Knox Church would be an ornament to any city; and to see the dense throngs of big-headed, intelligent men, and fresh complexioned, elegantly dressed women, that crowd the churches is a treat. In Dunedin, par excellence, they "do not forget the assembling of themselves together as the manner of some is." Except in Mr. Charles Strong's church, or when Bishop Moorhouse preaches in Melbourne, I have not, in all the colonies, seen such packed congregations as in Dunedin.

To hear dear old Dr. Stuart preach was in itself worth a pilgrimage. The homely Scottish tongue, the genial mobile face, with the earnest eyes and appealing, winning smile, the quaint illustrations, and powerful searching home thrusts, were those of a born preacher. Would we had more such. I heard Dr. Roseby too. The affectionateness of the man would open the most closely guarded soul, and let the sweet influences of the Gospel work their will.

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 After what I heard and saw in Dunedin, my heart was uplifted. Let no one tell me that the power of the pulpit is on the wane. The Word is "quick and powerful" still as ever it was, where properly presented. But oh, woe is me for the many that "sit at ease in Zion." Methinks there are too many "dumb dogs" and "hireling shepherds" in some of the churches nowadays.

Twenty years ago, I saw Dunedin, when it was a rambling collection of miserable wooden shanties. The cutting through Bell's Hill was not then finished. If I mistake not, it was of Dunedin mud in those days that the following satire was concocted:—

"A new chum, walking along the quaking morass that was then the street (so the story goes), espied a nice new hat on the surface of the treacherous mire. Presumably he was a web-footed stranger, for he sallied out to pick up the hat. To his surprise it was clutched firmly on both sides by two bunches of digits, and he perceived it was being held on the head of some subterranean wearer. 'Hallo!' shouted the N. C., making a speaking-trumpet of his hands, "You are surely in a bad way down there?' 'Oh, no! I'm all right,' came the muffled reply. 'I'm on the top of an omnibus.'"

The streets are very different now. Well paved, well scavengered, and with horse-trams running in all directions, they redound to the credit of the city management. They have not been idiotic enough to try and make the trains do the work of

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 made it hard to be often in his society without regarding him with as much of fondness as of admiration.’ His defects were a moral vulgarity, far more offensive than the social vulgarity it ridiculed, and a want of every quality especially characteristic of a high-minded man. In the less exalted sphere of the social affections he was exemplary, and much of his apparent dissipation was forced upon him by the necessity of keeping in society to keep out of gaol. ‘His real tastes,’ says Lockhart, ‘were simple enough.’ His unflagging literary industry in the midst of so many hindrances and temptations is highly to his credit. Though he sold his pen, he did not prostitute it; the side in support of which his wit and scurrility were enlisted was really his own. His natural powers were extraordinary. ‘He is,’ said Coleridge, ‘as true a genius as Dante.’ With regular education and mental discipline he might have done great things; his actual reputation is that of a great master in a low style of humour, and the most brilliant improvisatore, whether with the pen or at the piano, that his country has seen.

A portrait of Hook, by Eden Upton Eddis, is in the National Portrait Gallery.

HOOK, WALTER FARQUHAR (1798–1875), dean of Chichester, eldest child of the Rev. [q. v.] and Anne his wife, and the nephew of [q. v.], was born in London 13 March 1798, at the residence in Conduit Street of his maternal grandfather, Sir, bart. [q. v.] His early childhood was spent at his father's rectory of Hertingfordbury, and at the age of nine he went with his only brother, Robert, to a school at Hertford, kept by Dr. [q. v.], and after about two years there to Tiverton, where the teaching was indifferent. In 1812 he was entered at Commoners, Winchester, where he formed a lasting friendship with [q. v.] He had no great aptitude for pure scholarship, and no liking for ordinary school games, although he was strong and muscular and a good swimmer. He was enthusiastically devoted to English poetry, biography, and history. He succeeded in getting into the sixth form at Winchester, and twice won the silver medal for recitations on the speech day.

In 1817 his grandfather, Sir Walter Farquhar, obtained a nomination for him from the prince-regent to a studentship at Christ-Church, Oxford. His life there was somewhat isolated, he had no sympathy with the ordinary course of study, and found his chief recreation in reading Shakespeare. His friend Wood was at Geneva. Hook's father and mother, as partisans of George IV, objected to their son associating with the son of Sir Matthew Wood [q. v.], the confidential ally of Queen Caroline; but the friends corresponded constantly, and met again in 1822. Hook was deeply disappointed by his failure in 1821 to get the Newdigate prize for an English poem, the only university honour which he tried to obtain. He was glad to leave the university after graduating B.A. 1821 (M.A. 1824, B.D. and D.D. in 1837).

On 30 Sept. 1821 he was ordained deacon, and until 1826 was his father's curate at Whippingham in the Isle of Wight. Hook was practically curate in charge. In a little wooden hut which he set up near the corner of the churchyard he worked with great energy at a course of theological and historical study previously marked out for himself from an early hour daily till two or three o'clock in the afternoon. The rest of the day he devoted to his parish. ‘The strong pastoral feeling,’ he wrote subsequently in reference to his life at Whippingham, ‘is generated in the country, and I attribute what little success I have had entirely to my country breeding.’ The parish included East Cowes, two miles distant from the rectory. There was no church in East Cowes, but Hook held a service in a sail-loft there every Sunday evening after two full services in the parish church.

In 1822, while still only a deacon, he preached at the Bishop of Winchester's visitation at Newport, as a substitute for his father, who was ill. The subject of the sermon was ‘The peculiar character of the Church of England independently of its connection with the State.’ He confidently argued that it is the duty of Englishmen to belong to the church, not because it is established, but because it is a pure branch of the church catholic, which can exist in purity and vigour under any form of government, either severed from the state or connected with it. This view he maintained through life. At the request of the bishop (Dr. Tomline) the sermon was printed. Soon afterwards Hook's former schoolmaster, Dr. Luscombe, pointed out the need of an archdeacon or bishop to superintend the scattered congregations of the English church on the continent. The proposal to appoint a suffragan to the Bishop of London,


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 a city railway, and consequently the public are well served.

The Water of Leith, with Nichol's Falls, are well worthy of a visit. Farther up, through the saddle above the falls, a recent discovery has been made, which bids fair to introduce a new industry. This is a deposit of shale, specimens of which have been sent home, and have been pronounced by experts there to be of more than usual excellence. It is in contemplation to erect machinery and start works at an early date, and, if all I hear be correct, there is no doubt that a highly remunerative industry will be inaugurated.

From shale and sermons to beer. Dunedin beer fairly rivals the renowned brews of Auld Reekie. The populace seem also to have very fair powers of imbibition. There are no less than seven breweries in and around the city. This is in keeping with almost every other branch of industry. It is much overdone. Competition has cut prices down to the point at which legitimate profits have almost entirely vanished.

For keen business competition Dunedin fairly "cows the gowan," as a Scotchman would say. In this respect it puts Aberdeen to the blush, and outrivals the Burra Bazaar of Calcutta. The fact is admitted by the merchants themselves that there is no cohesion among them. They will not combine. They all do a "cutting game," and while the result cannot but be beneficial to the purchasing public, I cannot see how the sellers can reap much of a rich reward. Several

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 was rejected on political grounds. Thereupon Hook suggested that the bishops of the Scottish church, who had in 1785 consecrated Dr. Seabury, the first bishop of the church in America, should consecrate a bishop to minister to the English on the European continent. The suggestion was adopted; the Scottish bishops elected Dr. Luscombe, and on Sunday, 20 March 1825, Hook preached the sermon at his consecration at Stirling. The sermon was entitled ‘An attempt to demonstrate the Catholicism of the Church of England and the other branches of the Episcopal Church.’

Hook left Whippingham in 1825 when his father was made dean of Worcester, and was soon afterwards appointed to the perpetual curacy of Moseley, then a country village about four miles from Birmingham. In 1827 he was also appointed to a lectureship at St. Philip's, Birmingham. The emolument of the lectureship enabled him to keep a curate at Moseley, but he never spared himself. In Birmingham he established a penitentiary, and in Moseley a village school.

Hook was appointed by Lord Chancellor Lyndhurst in the autumn of 1828 to the living of Holy Trinity, Coventry. The parish was an onerous charge at the time; there was great depression of trade, and the spirit of churchmanship was at a low ebb. But the new vicar soon poured new life into the place. He began evening services—rare in those days—in the summer of 1830, and his church was the first in Coventry to be lighted with gas. He introduced frequent celebrations of holy communion, services on saints' days, and lectures in Lent. In 1834 he gave a series of lectures on the liturgy, and his Sunday evening sermons were generally an expository course upon some book of holy scripture. The course upon St. Matthew occupied several years, and the sermon, afterwards so notorious, ‘Hear the Church,’ was originally written for this series. In holy week, 1830, he delivered day by day the lectures afterwards published under the title of ‘The Last Days of Our Lord's Ministry.’ This, his first literary venture, was one of the most successful. A dispensary, a savings bank, and a society called ‘The Religious and Useful Knowledge Society,’ which included a library, classes of instruction, and periodical lectures, were all more or less directly established by him.

In 1837 Hook was elected to the vicarage of Leeds by more than two-thirds of the trustees, in spite of a vigorous opposition from the low-church party. The chief conditions which he had to face at Leeds were a huge and rapidly increasing population, great ignorance among church people of the principles of their church, and active opposition on the part of dissenters. The population had risen from 53,162 in 1801 to 123,393 in 1831. The parish included the whole of the town and a large portion of the suburbs. In 1835 there were only eight churches in the town besides the parish church, and nine in the suburbs. The total number of clergy was eighteen. The town churches were mere chapels of ease to the parish church; no districts were assigned to them, the patronage of nearly all was vested in the vicar, and most of the baptisms, marriages, and funerals were performed at the parish church, functions which consumed nearly all the time of the clerical staff, consisting of the vicar, one curate, and a clerk in orders. The agitation against compulsory church rates was in progress when Hook arrived in Leeds. The ratepayers had purposely elected seven churchwardens either hostile or indifferent to the church. Hook found the surplices in rags and the service books in tatters, but the churchwardens refused to expend a farthing upon such things, and behaved at a vestry meeting in the church with the grossest irreverence. As chairman of a church-rate meeting in the old Cloth Hall Yard in August 1837, the vicar found himself confronted by a mob of nearly three thousand persons. A halfpenny rate was proposed to meet the church expenses for the coming year. A baptist preacher furiously attacked both church rates and the vicar, but Hook, by his tact, boldness, and ready wit, gained the day, the rate was passed, and a vote of thanks to the chairman was carried by acclamation.

The congregation at the parish church soon became so large that scarcely standing room could be found at the Sunday services. An entirely new church, capable of holding nearly four thousand persons, was opened in 1841. It was Hook's custom for many years to preach not only each Sunday but every day in Lent. His sermons were always learned and forcible, and full of fervid piety. The whole number of communicants when he became vicar was little more than fifty, and among these there were no young men, and very few men of any age. But in the course of two or three years four or five hundred persons communicated on Easter day, and before he left Leeds this number was often doubled. At the same time his published sermons, pamphlets, and other occasional writings extended his influence far beyond his parish.

In 1844 he succeeded, after many delays, and at the sacrifice of his own income and patronage, in getting an act of parliament


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 instances came under my observation, in which a little combination as regards certain commodities with which the market was insufficiently stocked, might have raised prices very materially and given the merchant a legitimate profit on his scanty stocks. But no! Each was afraid of the other forestalling him, or springing a surprise on him; and, indeed, in some cases, a smart man might have bought goods in Dunedin, and shipping them to Melbourne or Sydney have realized a respectable profit on his transaction. Every merchant I spoke to on this subject deplored the existence of such a spirit, and yet such I suppose are the exigencies of trade, and the keenness of the competition, that no one could afford to take his stand, and hold for a rise. In other words, it seems to me that there is barely sufficient trade in Dunedin to keep all the traders going. The cry of dull trade was no bugbear in Dunedin.

The West Coast connection has always been an important and valuable one for Dunedin. The mining communities on the West Coast prefer to get their supplies from Otago; but they dearly like also to "spoil the Egyptians," in the shape of Dunedin men, whenever they get a chance. The Dunedinites, it would seem, have rather arrogated to themselves the reputation of being preternaturally knowing, and maintain rather a supercilious attitude as regards the intellectual, commercial, or other acumen of outsiders. So it becomes a study with the West Coast speculator "how to do Dunedin," i.e. it is considered no

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 passed for the division of the huge, unwieldy parish. By this act about twenty chapels of ease were converted into parish churches, and non-resident curates into resident vicars.

Hook became a royal chaplain soon after he went to Coventry, and in 1838 preached before the young queen at the Chapel Royal the memorable sermon ‘Hear the Church,’ in which he argued that the church of England was not founded, but reformed, in the sixteenth century, that the Roman catholics in England in the reign of Elizabeth quitted the national church, and that the bishops of the English church trace their succession back to the apostles. The sermon was invested with an exaggerated importance never dreamed of by the preacher. It ran through twenty-eight editions, and about a hundred thousand copies were sold. Hook was very commonly looked upon at this time as a member of the Oxford or tractarian school, but his views had been formed long before the ‘Oxford Tracts’ were issued. He was for a certain time with the tractarians, but was never of them. Although he disapproved of the book entitled ‘An Ideal of the Christian Church’ (1844), written by [q. v.], he voted in convocation at Oxford against the proposals to condemn the book and its author. His bitterest trial at Leeds was connected with a church established there by Dr. Pusey and his friends. This church, St. Saviour's, of which Hook laid the foundation-stone in 1842, was consecrated in October 1845, a fortnight after Newman had seceded to the church of Rome. It became a separate parish church under the Leeds Vicarage Act in the autumn of 1846, and soon afterwards several of the clergy and some of the laity connected with it joined the church of Rome. Old opponents, after a long silence, declaimed once more against Hook, and credited his teaching with responsibility for this result. At the same time he was reproached by the more advanced members of the Puseyite school for his condemnation of the teaching and practice of some of the clergy at St. Saviour's. During these troubles he delivered the lecture, December 1846, afterwards published, entitled ‘The Three Reformations: Lutheran, Roman, Anglican.’

Hook had sketched as early as 1838, in a letter to his friend Page Wood, the outlines of a scheme of national education, which he formally propounded in 1846 in a celebrated letter to the Bishop of St. David's (Thirlwall). The main points of Hook's scheme, which excited bitter opposition from many churchmen, were (1) all children ought to receive elementary education; (2) the state alone can enforce this education; (3) religion is an essential part of education, but in England the state cannot undertake this part because there is no one religion common to the whole people; therefore (4) let the state establish rate-paid schools in which all children, to whatever religion they belong, may receive elementary secular instruction; (5) let class-rooms be attached to such schools in which at certain hours the clergy of the church and dissenting ministers may give religious instruction separately to the children of their several flocks. In everything touching the real welfare of the working people Hook was interested. He warmly advocated the Factory Ten Hours Bill, introduced by (afterwards Lord Shaftesbury [q. v.]), although it was vehemently opposed by the rich manufacturers of Leeds, and by the vast majority of the tory party to which he had hitherto adhered. He supported the early closing movement. He opposed the encampment of the militia on Woodhouse Moor, an open tract of high and healthy ground adjacent to Leeds, and urged the town council to secure it as a public park. He would not support a scheme for providing bands of music to play on the moor on Sundays, but would not sign a protest against it. He preached a sermon in the parish church pointing out the confusion introduced by the puritans between the Jewish Sabbath and the Christian Sunday which did not disfavour innocent recreation. During a strike among the colliers near Leeds the men proposed that their claims should be referred to three arbitrators, the first to be chosen by the masters, the second by the men, the third by the vicar of Leeds. In 1842 and 1843 a set of chartists were elected churchwardens. The vicar told them that he should have been better pleased if a body of good churchmen had been elected, but as they had been appointed he should trust them to act with fairness. His trust was justified. He lectured repeatedly at mechanics' institutes and similar institutions, and performed no kind of work with keener zest.

In February 1859 he was appointed to the deanery of Chichester, one of the poorest deaneries in England, a very slender recognition of his services. But Hook was not ambitious, and welcomed the prospect of comparative rest. He left Leeds a very different place from what he found it. He found it a stronghold of dissent, he left it a stronghold of the church; he found it with fifteen churches, he left it with thirty-six; he found it with three schools, he left it with thirty; he found it with six parsonage-houses, he left it with twenty-nine.

At Chichester he soon embarked upon his


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 of any moral obligation, but rather a laudable achievement, to beguile the Dunedinite out of his money under any pretence whatever. And so the merry old game of mining swindle has been played with variations more or less intricate, for the last two decades at least. Enormous sums of Dunedin capital have been invested in perfectly worthless enterprises on the West Coast; and a swindling speculation which consists in puffing up a "duffer claim," or rigging up a reputation for a worn-out mine, is a favourite occupation with many keen-witted characters in New Zealand. The claim, or mine, so manipulated, is called "A Wild Cat." There are many legitimate mining enterprises, and a wide field for bonâ-fide investment, on the goldfields of New Zealand, but let the prudent man beware of "Wild Cats."

Just as a Highlander of the days of our grandfathers looked on smuggling as a virtue, and cheating and hoodwinking the gauger as an honourable achievement; so the Reefton promoter or projector looks on a Dunedinite as his fair, natural, and legitimate prey.

I make bold to say, however, as the result of my own rather limited observation, that in the long run the Wild Cats get rather the worst of the rubber with the Dunedin men. This mutual game of "Beggar my Neighbour" does not, as may be imagined, tend to elevate the moral tone of the people. "Trade fictions," to use a mild phrase, are considered justifiable; and of a great many

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 great literary work, the ‘Lives of the Archbishops of Canterbury,’ his chief employment for the remainder of his life. But the fall of the cathedral tower and spire in 1861 involved him again in the irksome business of begging for subscriptions, attending committees and making speeches, and entailed heavy expenses which he could ill afford. Nevertheless he toiled on at his literary work with astonishing vigour; his conception of it enlarged until it embraced the whole history of the church of England. The prolonged ill-health of his wife and her death in 1871 gave a shock to his constitution, and the last years of his life were marked by a decline of bodily and mental power. When Mr. Gladstone was prime minister he in vain offered Hook one deanery after another in rapid succession, Rochester in 1870, Canterbury and St. Paul's in 1871, Winchester in 1872. Hook died on 20 Oct. 1875, and was buried beside his wife in the churchyard of Mid Lavant, two miles from Chichester. The tenth volume of his history had been brought out early in the same year, and the eleventh, containing the lives of Laud and Juxon, had been sent to press. Hook married, in June 1829, Anna Delicia, eldest daughter of Dr. John Johnstone, a physician of Birmingham.

In youth and early manhood Hook was spare and bony, but, though tall and muscular, he never was agile. With advancing years he grew stout, especially after he became a total abstainer. The plainness of his face was a subject upon which he often jested, but it was redeemed by a sweet smile and melodious voice, which was remarkable for strength and compass. In his massive frame and low but bossy brow he resembled Dr. Johnson; he was like him also in other peculiarities—occasional twitchings of the face, fits of depression, a constitutional dread of dying, and a vehement antipathy to foreigners. His industry was prodigious. He commonly rose at five, sometimes at four o'clock or even earlier. He was an excellent letter-writer, and his correspondence with private friends, public men, and persons who sought his advice from all parts of the country was very large; but it was in his letters to his friend Page Wood, written once a fortnight at least during sixty years, that he poured out his whole mind and heart. The secret of his immense personal influence consisted in his large-hearted sympathy, his enthusiastic zeal, his honesty, his high sense of justice and fair play, his shrewd common sense, and his inexhaustible fund of playful humour.

Many of Hook's sermons were published together in two volumes entitled ‘The Church and her Ordinances,’ edited in 1876 by his son, Walter Hook, rector of Porlock, Somerset. His principal writings, besides those mentioned above, were: Hook also edited the ‘Cross of Christ,’ ‘Meditations for every Day in the Year,’ ‘The Christian taught by the Church's Services,’ and other devotional works.
 * 1) ‘The Catholic Clergy of Ireland, their Cause defended,’ 1836.
 * 2) Five sermons preached before the university of Oxford, 1837.
 * 3) ‘The Gospel and the Gospel only the Basis of Education,’ 1839.
 * 4) ‘A Call to Union on the Principles of the English Reformation,’ 1839.
 * 5) Sermons on various subjects, vol. i. 1841; vol. ii. 1842.
 * 6) ‘A Letter to the Bishop of Ripon on the State of Parties in the Church of England,’ 1841.
 * 7) ‘Reasons for contributing towards the Support of an English Bishop at Jerusalem,’ 1842.
 * 8) A ‘Church Dictionary,’ 1842. Originally brought out in short numbers on a small scale for parochial distribution, afterwards much enlarged in successive editions; 14th edit., 1887, revised and in great part rewritten under the editorship of the Revs. Walter Hook and W. R. W. Stephens.
 * 9) ‘Mutual Forbearance in Things Indifferent,’ 1843.
 * 10) ‘“Take heed what ye hear,”’ 1844.
 * 11) A ‘Dictionary of Ecclesiastical Biography,’ 8 vols. 1845–52.
 * 12) ‘Sermons on the Miracles,’ 2 vols. 1847–8.
 * 13) ‘Sermons on the Ordinances of the Church,’ preached at St. James's, Morpeth, 1847.
 * 14) ‘Letter to Sir W. Farquhar on the Present Crisis in the Church,’ 1850.
 * 15) ‘Duty of English Churchmen and Progress of the Church in Leeds,’ 1851.
 * 16) Discourses on controversies of the day, 1853.
 * 17) ‘Lives of the Archbishops of Canterbury,’ 12 vols., with index (vol. i. 1860; vol. ii. 1862; vols. iii.–iv. 1865; vol. v. 1867; vols. vi.–vii. 1868; vol. viii. 1869; vol. ix. 1872; vols. x.–xi. 1875; and vol. xii. index 1876).

HOOK, WILLIAM (1600–1677), puritan divine, is said to have been born of respectable parents in Hampshire in 1600; perhaps he was one of the Hooks of Bramshott in that county. He became commoner of Trinity College, Oxford, in 1618, and graduated B.A. in 1620. He only matriculated in the university just before taking his degree. Wood says that he first went there four years before, in 1616. He proceeded M.A. in 1623. Taking holy orders Hook became vicar of Axmouth in Devonshire, and a pronounced puritan. According to Wood, Jerom Turner, a well-known puritan minister, was his assistant there from about 1638 to 1640;


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 of the statements which the ordinary Dunedinite may make to you on 'Change, on the wharf, or on the market-place, you might be pardoned if you again used the caution of the Caledonian, and whispered quietly to yourself, "Ou aye! if a' stories be true, that ane's no' a lee."

Of course I was prepared to find the atmosphere intensely Scotch. It was delightful to hear the dear auld Scottish tongue, to note the Scottish names of streets, and mark the prevailing Scottish nomenclature on the sign-boards. But I was scarcely prepared to find the very wine-cards in the hotels transmogrified from French, to Scotch; and yet on perusing the wine-carte at the Grand Hotel we found the French "St. Julien Medoc" figuring as St. Julien McDoe. This was transposition with a vengeance surely.

I do not know whether Dunedin human nature be abnormally litigious or not, but this I will aver—that if all the solicitors and legal practitioners of sorts who exercise their calling in the city, make a good living out of their clients, it would argue that litigation is pretty lively. As with commerce, so I should imagine with law—it is surely overdone. The city swarms with solicitors. One well-known legal firm of high standing, and in the enjoyment of a splendid practice, have a suite of offices that are probably unequalled for sumptuousness in any town anywhere. The offices are worthy of a visit. The granite pillars at the doors were specially imported. The rooms and

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text: Dictionary of National Biography, 1885-1900/Hook, Walter Farquhar


text: Kali the Mother (Nivedita)/Two Saints of Kali


text: Kali the Mother (Nivedita)/The Voice of the Mother


text: Kali the Mother (Nivedita)/A Visit to Dukineshwar


text: Kali the Mother (Nivedita)/An Intercession


text: Kali the Mother (Nivedita)/The Story of Kali


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 lobbies are replete with every modern device for luxury and adornment. Gildings glisten from floor to ceiling. In the centre is a dome of stained glass, more in keeping with a summer palace on the Bosphorus or Guadalquiver than within the precincts of a lawyer's sanctum. If the magnificence of the offices be at all a fair index to the scale of fees, no wonder Otago litigants are impoverished and complaints of dull times are rife.

A very beautiful cemetery crowns one of the overlooking eminences, on the north of the town; and, from its shady walks and terraces, you can look down on the busy human hive. The long, irregular town spreads away southward at your feet. There is the dark-blue mass of the University, laved by the waters of the Leith Burn, and admirably set off by the quaint red-brick buildings, of Queen Anne style of architecture, which form the residences of the staff of professors. Farther along, the imposing bulk of the hospital looms up from the valley, and then beyond, the graceful spire of the Knox Church, the aspiring altitude of the Town Hall, and crowning the heights, terrace on terrace of really-beautiful houses with artistically laid-out grounds, and the Boys' and Girls' High Schools, the convent, the cathedral, and other great buildings breaking the continuity and evidencing the importance of the city. In fact nothing better perhaps is better calculated to give the visitor an idea of the push, energy, "go" of Dunedin, than to see how the citizens have made the most of their difficulties of site. Great hills

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 have been scarped away to make room for villas. Roads have been cut right into the solid rock, chasms have been bridged and gullies filled, terraces and gardens formed somewhat after the similitude of the hanging gardens of Babylon, so far as elevation is concerned; and yet every now and then you come on a bit of the old original bush, right in the heart of an environment of houses and gardens. So that, as you look around, upward and downward, and reflect that all this lavish display of architectural and horticultural adornment has been the work of only some twenty years, and that it has been achieved in face of natural difficulties which force themselves on the attention of the most cursory and unthinking observer, you begin to realize that the Dunedinites must have come of a good stock, and that they do well to be proud of their natural progress.

I do most sincerely hope that the present cloud of commercial depression may speedily lift, and that the wheels of trade may run merrily as of yore.

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Kali the Mother (Nivedita)/Works by the Swâmi Vivekânanda

Works by the Swâmi Vivekânanda.

RAJA YOGA; or, Conquering the Internal Nature.

Published by Messrs. Longmans, London. Price 3s 6d nett.

GNANA YOGA, including many of the London addresses.

Published by the Brahmavadin Press, Singapore, Madras, India. Price 4s, postage extra.

KARMA YOGA.

BHAKTI YOGA.

THE IDEAL OF A UNIVERSAL RELIGION. and other works.

To be obtained from The Vedanta Society, 102 E. 58th St., New York, U.S.A.


text: Our New Zealand Cousins/Chapter 16

title: Our New Zealand Cousins/Chapter 16


text: Dictionary of National Biography, 1885-1900/Jones, William (1746-1794)


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 of St. Augustine in the Piazza del Popolo in Eome, Dr. Ullathorne pourtrayed [sic] so vividly the need of labourers in the distant Australian mission-field, that Father Goold did not hesitate to volunteer his services on the spot. It was this providential rather than accidental meeting in the Eternal City, that gave to the Church in Victoria its pioneer bishop. For, when in the course of a few years the Port Phillip district of New South Wales became prominent and promising, the Holy See, on the recommendation of Dr. Polding, decided to erect it into the bishopric of Melbourne, and to appoint Father Goold as its first prelate, though he was then but thirty-six years of age. After his consecration in St. Mary's Cathedral, Sydney, Dr. Goold undertook the long drive of 500 miles through the roadless bush to Melbourne, and accomplished the distance in nineteen days. He will live in history as the first man who had the hardihood to essay that then perilous, but now comparatively easy feat. Many Catholic citizens of Melbourne went a long way into the country to meet their new bishop, and he was escorted into his cathedral city by an imposing cavalcade. He found his diocese extending from the River Murray to the Southern Ocean, manned with less than half a dozen priests, and possessing but a few scattered places of worship to meet the requirements of so large a district. He immediately commenced the work of organising the church in a land that, he foresaw, was destined to make marvellous strides in the immediate future. In the early years of his episcopate, he did an enormous amount of rough bush travelling, the era of roads and railways not having yet arrived, sleeping out at night camped under the gum-trees, officiating in primeval huts during the day, and personally visiting

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 the most distant and outlying portions of his diocese. The fact so frequently noted and commented on by literary travellers, that in almost every Victorian city and town the Roman Catholic Church occupies the premier site, is an evidence of the activity and the shrewdness with which Bishop Goold in those early days gauged the probabilities of the future, and made ample provision for the populous times to come. The golden discoveries of 1851, the consequent vast influx of people from all quarters of the globe, the bursting into existence of new centres like Ballarat, Sandhurst, Castlemaine, &c., considerably enlarged the sphere of the Bishop's activity, and found him equal to the unexpected and extraordinary emergency that had arisen. A large percentage of the diggers, he knew, was composed of Irish Catholics, and in order to minister to their spiritual necessities, he speedily planted priests on each of the permanent gold-fields, and sent to Ireland for more clergymen to keep pace with the urgent requirements of the new colony of Victoria, into which the Port Phillip district had now bloomed. Dr. Goold was in short the pioneer prelate that was demanded by the difficult circumstances of the time; and the host of

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28
 * 22 Geo. 2. c. 48.
 * An Act to ascertain and establish the Method of Proceeding to and upon Outlawries for High Treason and Misprision of High Treason, in Scotland.
 * 23 Geo. 2. c. 1.
 * An Act for reducing the several Annuities which now carry an Interest after the Rate of Four Pounds per Centum per Annum, to the several rates of Interest therein mentioned.
 * 23 Geo. 2. c. 22.
 * An Act the title of which begins with the words "An Act for giving further Time," and ends with the words "as shall not be so subscribed."
 * 24 Geo. 2. c. 4.
 * An Act .... for enabling the Bank of England to hold General Courts and Courts of Directors in the Manner therein directed.
 * 24 Geo. 2. c. 23.
 * An Act for regulating the Commencement of the Year, and for correcting the Calendar now in use.
 * 24 Geo. 2. c. 31.
 * An Act the title of which begins with the words "An Act for explaining" and ends with the words " the said manufactures."
 * 24 Geo. 2. c. 40.
 * An Act .... for the more effectually restraining the retailing of distilled Spirituous Liquors ....
 * 24 Geo. 2. c. 44.
 * An Act for the rendering Justices of the Peace more safe in the Execution of their Office ; and for indemnifying Constables and others acting in obedience to their Warrants.
 * 24 Geo. 2. c. 48.
 * An Act for the Abbreviation of Michaelmas Term.
 * 24 Geo. 2. c. 30.
 * An Act to amend an Act made in the last Session of Parliament (intituled An Act for regulating the Commencement of the Year, and for correcting the Calendar now in use).
 * }
 * 24 Geo. 2. c. 31.
 * An Act the title of which begins with the words "An Act for explaining" and ends with the words " the said manufactures."
 * 24 Geo. 2. c. 40.
 * An Act .... for the more effectually restraining the retailing of distilled Spirituous Liquors ....
 * 24 Geo. 2. c. 44.
 * An Act for the rendering Justices of the Peace more safe in the Execution of their Office ; and for indemnifying Constables and others acting in obedience to their Warrants.
 * 24 Geo. 2. c. 48.
 * An Act for the Abbreviation of Michaelmas Term.
 * 24 Geo. 2. c. 30.
 * An Act to amend an Act made in the last Session of Parliament (intituled An Act for regulating the Commencement of the Year, and for correcting the Calendar now in use).
 * }
 * 24 Geo. 2. c. 48.
 * An Act for the Abbreviation of Michaelmas Term.
 * 24 Geo. 2. c. 30.
 * An Act to amend an Act made in the last Session of Parliament (intituled An Act for regulating the Commencement of the Year, and for correcting the Calendar now in use).
 * }
 * 24 Geo. 2. c. 30.
 * An Act to amend an Act made in the last Session of Parliament (intituled An Act for regulating the Commencement of the Year, and for correcting the Calendar now in use).
 * }
 * }


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 churches, schools and religious houses for which he secured sites all over Victoria, and which, thanks to his keen and intelligent prevision, are flourishing institutions to-day, will be long-standing memorials of his organising and administrative abilities. His Honour Judge Quinlan, an old Victorian colonist, has supplied some interesting reminiscences of Dr. Groold's early episcopal career. "I had the good fortune," he says, "of making his lordship's acquaintance in the latter part of the year 1853. He was a bishop whose duties can never be equalled, by reason of their inseparable association with the circumstances of the early days. The whole face of the colony is now changed, and the circumstances of the diocese have so altered, that it is impossible that any of his successors can labour in his footsteps. The reason is this. He came at a time that was most exciting in the history of this colony, when people were pouring in at the rate of a thousand a week. He had to supervise a territory of enormous extent, teeming with human souls that wanted saving, and with children that wanted education. It was a task for a Hercules, but he did it. He was obliged to do all his travelling on horseback, and he did it. I remember his excursions through the bush in the olden times. How unostentatious he was! How zealous! How indefatigable! How under his mild bland exterior he carried the heart of the Christian warrior! I remember his coming to Ballarat at the time of the Eureka riots and I know for a fact that his presence and influence there had more effect in upholding law and order than all the soldiers and police put together. I remember when he went to Mount Eversley during the disturbances in that neighbourhood, and can recall the enthusiasm of the people—how they determined to build a

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 church, and that the only place where the church should be built was Tipperary Flat. I have a vivid recollection of the kindness and courtesy with which he was treated by the English officers in the camp, and of their anxiety that the bishop should stay with them, but his lordship politely but firmly declined their kind invitation, remarking, "I must go to my own people." And he went to his own people, and slept that night amongst them in a little tent. On the following morning I was present when he spoke. A more unobtrusive orator I never heard, and yet I do not think I ever heard one more effectual. I was assured by the officers and others that Dr. Goold's advice and exhortation to the people effected a revolution for good, and they personally expressed their gratitude to him for his timely visit and his tranquillising words." In those early days referred to by Judge Quinlan, Dr. Goold could easily have become a millionaire, or, to use the words of the Hon. John Gavan Duffy, "the richest bishop in the Christian world," had he preferred to place in his private purse the golden gifts that were showered upon him by lucky diggers during his periodical visits to the gold-fields, when they were at the height of their splendour and productiveness. But all the riches he acquired were utilised in the building up of the Church throughout the extensive district that had been committed to his pastoral charge; and, after governing his Victorian diocese for thirtyeight years, he passed away in June, 1886—the Archbishop of Melbourne—leaving an honoured memory, but little of worldly wealth beyond a few thousands of pounds to be

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 devoted to works of religion and charity. His mortal remains fittingly rest within the walls of that noble Cathedral of St. Patrick in Melbourne, of which he was the founder and the chief builder in life. An able and accomplished member of the Irish hierarchy, the Most Rev. T. J. Carr, Bishop of Galway, has been appointed as his successor in the see of Melbourne.

The Rev. John Brady, a brother Irish priest, who was a fellow-voyager with Dr. Goold to Australia, also became a pioneer bishop, the scene of his labours being the vast and remote colony of Western Australia. Two Spanish prelates—Drs. Serra and Griver—succeeded him in the administration of a diocese almost equal in area to half the size of Europe; but now the Western Australian Church is once again ruled by an Irish ecclesiastic in the person of Dr. Matthew Gibney, the recently consecrated Bishop of Perth. His name is associated with one of the most heroic incidents recorded in colonial history. An orphanage near Perth having been almost destroyed by lightning, Father Gibney was deputed to collect in the neighbouring and richer colonies sufficient money for its restoration. Whilst he was engaged in this duty in Victoria, a band of outlaws—"bushrangers," as they are colonially termed—who had long defied capture, and had carried on a career of murder and robbery, descended from their haunts in the mountain ranges and took possession of the village of Glenrowan, in north-eastern Victoria, making all the inhabitants prisoners. They cut the telegraph wires and tore up the railway track; nevertheless the authorities in Melbourne were apprised of the daring outrage, and despatched a large force to the locality. The bushrangers, taken by surprise, threw themselves into the village hotel, which they defended against the besiegers for

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 the greater part of the day. Father Gibney, who happened to be in the neighbourhood at the time, hastened to the scene of strife, so that the services of a priest would not be wanting, if required. At an early stage of the conflict, he endeavoured to advance through the open to the hotel, and exert his influence with the besieged bushrangers to induce them to surrender, and thereby avert further bloodshed. He was confident that even such desperadoes as they would not fire upon a priest, but the officers in command thought differently, and declined to allow him to place his life in jeopardy. When, however, late in the afternoon, the hotel was seen to be in flames, the brave priest refused to be kept back any longer, and rushed across to the burning building in the hope of still being able to administer the last sacraments of the Church to any surviving bushrangers within. He w^as watched with eager and breathless attention as he crossed the open space in front of the outlaws' citadel, the general fear being that he would be shot down before he reached the house. A cheer went up from the excited spectators as they saw him rush through the flames into the interior of the hotel, and a number of them were emboldened to follow in his footsteps. When Father Gibney got within the blazing building, he saw the bodies of the bushrangers lying on the floor, they having apparently preferred to shoot themselves or each other, rather than fall into the hands of the authorities. He had just time to touch their bodies and ascertain that they were lifeless, before the advancing flames compelled him to beat a hasty retreat in order to save his own life. The courage and intrepidity displayed by Father Gibney on this occasion won universal admiration, and the news of his elevation to the mitre was received with cordial approval by the press and the public of all the colonies.

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Page:Public General Statutes 1896.djvu/49

1896.
 * 25 Geo. 2. c. 36.
 * An Act for the better preventing Thefts and Robberies, and for regulating Places of publick Entertainment, and punishing Persons keeping disorderly Houses.
 * 25 Geo. 2. c. 37.
 * An Act for better preventing the horrid Crime of Murder.
 * 25 Geo. 2. c. 39.
 * An Act the title of which begins with the words "An Act to obviate Doubts," and ends with the words "notwithstanding their Father or Mother were Aliens."
 * 26 Geo. 2. c. 14.
 * An Act for the settling and ascertaining the Fees to be taken by Clerks to Justices of the Peace.
 * 26 Geo. 2. c. 27.
 * An Act to confirm certain Acts and Orders made by Justices of the Peace being of the Quorum, nothwithstanding any Defect in not expressing therein that such Justices of the Peace are of the Quorum.
 * 27 Geo. 2. c. 3.
 * An Act for the better securing to Constables and others the expences of conveying offenders to Gaol; and for allowing the charges of poor persons bound to give Evidence against Felons.
 * 27 Geo. 2. c. 16.
 * An Act, the title of which begins with the words "An Act . . . that all Acts", and ends with the words "County of Middlesex ..."
 * 28 Geo. 2. c. 6.
 * An Act for taking away Mortuaries in the Archdeaconry of Chester, and giving a Recompence therefore to the Bishop of Chester as Archdeacon of Chester, who holds and enjoys the said Archdeaconry in right of his See.
 * 28 Geo. 2. c. 7.
 * An Act concerning the offices of Sheriff Depute and Stewart Depute in that Part of Great Britain called Scotland.
 * 29 Geo. 2. c. 23.
 * An Act for encouraging the Fisheries in that Part of Great Britain called Scotland.
 * }
 * 27 Geo. 2. c. 3.
 * An Act for the better securing to Constables and others the expences of conveying offenders to Gaol; and for allowing the charges of poor persons bound to give Evidence against Felons.
 * 27 Geo. 2. c. 16.
 * An Act, the title of which begins with the words "An Act . . . that all Acts", and ends with the words "County of Middlesex ..."
 * 28 Geo. 2. c. 6.
 * An Act for taking away Mortuaries in the Archdeaconry of Chester, and giving a Recompence therefore to the Bishop of Chester as Archdeacon of Chester, who holds and enjoys the said Archdeaconry in right of his See.
 * 28 Geo. 2. c. 7.
 * An Act concerning the offices of Sheriff Depute and Stewart Depute in that Part of Great Britain called Scotland.
 * 29 Geo. 2. c. 23.
 * An Act for encouraging the Fisheries in that Part of Great Britain called Scotland.
 * }
 * 28 Geo. 2. c. 7.
 * An Act concerning the offices of Sheriff Depute and Stewart Depute in that Part of Great Britain called Scotland.
 * 29 Geo. 2. c. 23.
 * An Act for encouraging the Fisheries in that Part of Great Britain called Scotland.
 * }
 * 29 Geo. 2. c. 23.
 * An Act for encouraging the Fisheries in that Part of Great Britain called Scotland.
 * }
 * }


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 The South Australian Church has had three Irish bishops during the forty-five years of its existence, and is now governed by a fourth accomplished prelate of the same nationality. The first Bishop of Adelaide was the Eight Rev. Francis Murphy, who had well earned the distinction by the ardour and activity with which, in the home country, he had seconded the efforts of Dr. Ullathorne to obtain a supply of missionaries for the colonies. It was one of his little band of pioneer priests, the Rev. Patrick Bonaventure Geoghegan, who succeeded him as second Bishop of Adelaide. Dr. Greoghegan was the first resident priest in Melbourne, and was highly esteemed by all sects and classes in the capital city of Victoria. After wearing the mitre in honour for six years, he died in Dublin, to the intense regret of thousands of antipodean admirers of his many sterling qualities of head and heart. Dr. Shell, who was called to fill his vacant chair in the Adelaide cathedral, was also a Victorian ecclesiastic. He had creditably filled the positions of president of St. Patrick's College in Melbourne, and archdeacon of the Ballarat district. Dr. Reynolds, the present occupant of the see, laboured long and devotedly as a missionary priest in the diocese, before he was chosen as its ruler, and, under his vigorous administration, the Church in South Australia has become remarkably well officered and equipped. The contrast with the circumstances of its birth is striking and instructive to a degree. This is how Dr. Reynolds recently described the state of affairs when the first bishop, Dr. Murphy, came to Adelaide: "His episcopate was an arduous one, his congregation was struggling; he had no help from the State, no church, no school, no home, and only two priests. An old cottage that was used as a public-house, became his episcopal residence. An old store

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text: Dictionary of National Biography, 1901 supplement/Anderson, James Robertson


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Page:Public General Statutes 1896.djvu/50

30
 * 29 Geo. 2. c. 36.
 * An Act for Inclosing by the mutal consent of the Lord and Tenants, Part of any Common for the Purpose of planting and preserving Trees fit for Timber or Underwood; and for more effectually preventing the unlawful Destruction of Trees.
 * 31 Geo. 2. c. 11.
 * An Act the title of which begins with the words "An Act to amend an Act", and ends with the words " Settlement by Indenture ...."
 * 31 Geo. 2. c. 22.
 * An Act for granting to his Majesty several Bates and Duties upon Offices and Pensions ....
 * 31 Geo. 2. c. 41.
 * An Act the title of which begins with the words "An Act to amend and render " and ends with the words "unlawful Destruction of Trees."
 * 32 Geo. 2. c. 15.
 * An Act for the better Preservation of the Turnpike Roads in that Part of Great Britain called Scotland.
 * 32 Geo. 2. c. 28.
 * An Act the title of which begins with the words "An Act for the Relief of Debtors" and ends with the words "for their Creditors Benefit."
 * 32 Geo. 2. c. 33.
 * An Act, the title of which begins with the words " An Act to explain and amend ", and ends with the words " Rates and Duties on Offices and Pensions."
 * An Act the title of which begins with the words "An Act to amend and render " and ends with the words "unlawful Destruction of Trees."
 * 32 Geo. 2. c. 15.
 * An Act for the better Preservation of the Turnpike Roads in that Part of Great Britain called Scotland.
 * 32 Geo. 2. c. 28.
 * An Act the title of which begins with the words "An Act for the Relief of Debtors" and ends with the words "for their Creditors Benefit."
 * 32 Geo. 2. c. 33.
 * An Act, the title of which begins with the words " An Act to explain and amend ", and ends with the words " Rates and Duties on Offices and Pensions."
 * 32 Geo. 2. c. 28.
 * An Act the title of which begins with the words "An Act for the Relief of Debtors" and ends with the words "for their Creditors Benefit."
 * 32 Geo. 2. c. 33.
 * An Act, the title of which begins with the words " An Act to explain and amend ", and ends with the words " Rates and Duties on Offices and Pensions."
 * 32 Geo. 2. c. 33.
 * An Act, the title of which begins with the words " An Act to explain and amend ", and ends with the words " Rates and Duties on Offices and Pensions."
 * 1 Geo. 3. c. 13.
 * An Act to amend an Act passed the Eighteenth Year of the Reign of King George the Second concerning the Qualification of Justices of the Peace; and for other Purposes therein mentioned.
 * 1 Geo. 3. c. 15..
 * An Act for the better supplying the Cities of London and Westminster with Fish, and to reduce the present exorbitant Price thereof, and to protect and encourage Fishermen.
 * }
 * 1 Geo. 3. c. 15..
 * An Act for the better supplying the Cities of London and Westminster with Fish, and to reduce the present exorbitant Price thereof, and to protect and encourage Fishermen.
 * }
 * }


text: Dictionary of National Biography, 1901 supplement/Anderson, John


text: Dictionary of National Biography, 1901 supplement/Anderson, William (1835-1898)


text: Dictionary of National Biography, 1901 supplement/Anderson, William (1842-1900)


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 strife of civilisation lives rightfully, that whatever perishes has earned its fate. Wyclif revived a very ancient saying when he wrote: "Ponat talis fidelis spem et causam suam in adiutorio altissimi, et non est compossibile quod vel persona vel causa pereat." It is the philosophy of Emerson proclaiming "the skill with which the great All maketh clean work as it goes along, leaves no rag, consumes its smoke." And does not a living classic write: "Somehow or other it is always the Eternal's wisdom which at last carries the day"?

There is no escape from the dogma that history is the conscience of mankind unless for those who reject the collective growth, the canons that rivet the future to the past, and take their stand aloof with Archimedes. All the successions of thought during three generations constitute the shaft whose shining point is made by the Berlin interpreters of enlightened and triumphant Germany. They are the legitimate dynasty, reigning by right as well as by force, inheritors of the line that comes down from Burke to the last stage of evolution and selection, who have set up the reign of imperishable moral forces for an intermittent Providence, the play of passion, and the blind will of man. Their doctrine proceeds as logically from the scientific as from the political experience of the country. And it is held, practically, even by men who do not stand with both feet within the charmed ring that binds history to politics; by Mommsen, when he scouts the idea of explaining Roman conquests by Roman perfidy; by Waitz, when he said that a censor of the Reformation had no right to pit himself against his nation; by Kurtz, who establishes a presumption in favour of the Church against the sects because the sects came to unspeakable grief, and in favour of the Reformation against Rome because the reformers were successful.

To be without party is to be without principle, according to that saying of an English statesman, that a man who denies party belongs to a party he is ashamed of. To be impartial is to follow a very wide induction, to acknowledge the manifest destiny of monarchy, with a


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 mind prepared, if it must be, to follow "the tramp of democracy's earthquake feet."

There is no palliation of inaccuracy; but there are no men more accurate than these, and few more watchful of the springs of error within. Renan has said that hardly any one but Littré could confess a blunder without loss of dignity. If that Napoleonic sentiment prevails in France, it is a point of inferiority to the neighbouring rival. The puerile temptation of consistency, the weak reluctance to contradict what disciples are repeating on their authority, is inevitable among the chiefs of the many schools into which German scholarship is apt to crumble. Stronger still is the assurance that historical science is moving with the vigour and rapidity of a natural law, and that its teachers can no more stand still than chemists or biologists.

Ranke read before the French Institute his retractation of a mistake about the memoirs of Richelieu. Treitschke elaborately corrects an error into which Arndt had led him, an error concerning the disappearance of spoons, which had been exposed with insult. Gervinus used to call the Philosophie der Griechen a singular instance of a faultless book; hundreds of improvements in the last edition show that Zeller is himself of a different opinion. When Berghaus said that Humboldt had "invariably fixed" the longitude of Callao, the philosopher required him to strike out the word. There are, he said, no invariable fixtures. Albrecht, the jurist, was a man of one book, and his literary position depended on a treatise concerning a difficult point of early law. In 1858, 1869, and 1872 his conclusions were successively demolished by three different writers. To the first he wrote that the ruin of essential portions of his structure did not in the least interfere with his satisfaction. The next time he said that he did not mind even if it was to be the death-blow of his book. At last he admitted his defeat, and added that he had long expected it. So pleasant a temper has not been granted to every German. When Reinhold said that a philosopher should bear in mind


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17. 3d. You can speak on this subject. 4th. You can act on this subject. I have not placed reading before praying because I regard it more important, but because, in order to pray aright, we must understand what we are praying for; it is only then we can "pray with the understanding and the spirit also."

1. Read then on the subject of slavery. Search the Scriptures daily, whether the things I have told you are true. Other books and papers might be a great help to you in this investigation, but they are not necessary, and it is hardly probable that your Committees of Vigilance will allow you to have any other. The Bible then is the book I want you to read in the spirit of inquiry, and the spirit of prayer. Even the enemies of Abolitionists, acknowledge that their doctrines are drawn from it. In the great mob in Boston, last autumn, when the books and papers of the Anti-Slavery Society, were thrown out of the windows of their office, one individual laid hold of the Bible and was about tossing it out to the ground, when another reminded him that it was the Bible he had in his hand. "O! 'tis all one," he replied, and out went the sacred volume, along with the rest. We thank him for the acknowledgment. Yes, "it is all one," for our books and papers are mostly commentaries on the Bible, and the Declaration. Read the Bible then, it contains the words of Jesus, and they are spirit and life. Judge for yourselves whether he sanctioned such a system of oppression and crime.

2. Pray over this subject. When you have entered into your closets, and shut to the doors, then pray to your father, who seeth in secret, that he would open your eyes to see whether slavery is sinful, and if it is, that he would enable you to bear a faithful, open and unshrinking testimony against it, and to do whatsoever your hands find to do, leaving the consequences entirely to him, who still says to us whenever we try to reason away duty from the fear of consequences, "What is that to thee, follow thou me." Pray also for that poor slave, that he may be kept patient and submissive under his hard lot, until God is pleased to open the door of freedom to him without violence or bloodshed. Pray too for the master that his heart may be softened, and he made willing to acknowledge, as Joseph's brethren did, "Verily we are guilty concerning our brother," before he will be compelled to add in consequence of Divine judgment, "therefore is all this evil come upon us." Pray also for all your brethren and sisters who are laboring in the righteous cause of Emancipation in the Northern States, England and the world. There is great encouragement for prayer in these words of our Lord. "Whatsoever ye shall ask the Father in my name, he will give it to you"—Pray then without ceasing, in the closet and the social circle.

3. Speak on this subject. It is through the tongue, the pen, and the press, that truth is principally propagated. Speak then to your relatives, your friends, your acquaintances on the subject of slavery; be not afraid if you are conscientiously convinced it is sinful, to say so openly, but calmly, and to let your sentiments be known. If you are served by the slaves of others, try to ameliorate their condition as


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 that he may err and be ready to learn from others, Fichte told him that he spoke like a man who had never been convinced in his life.

The last twenty years have made the Germans careful in the economy of force, and they waste less powder in salutes. Their soldiers were on the Loire when they began to say that their scholars were to be no more the humble servants of the foreigner. Nothing, said Mommsen, is so hollow as the pretence of humility. "We are not modest by any means, and do not wish it to be thought of us." The National-Zeitung confessed that its countrymen, though not envious, are slow to acknowledge merit, and added that hundreds of Germans remain unknown, who in France would lead science and society. Würtz's exaltation of Lavoisier, and Schérer's highly discriminating estimate of Goethe, were received with indignation; and Rümelin's able but unceremonious book is one among many signs of rising impatience at the old enthusiasm for Shakespeare.

As early as 1849, Prince Albert said to Bunsen that self-sufficiency was the German rock ahead. The historians generally escaped this peril and welcomed every proof of superiority. During many years Pauli regularly introduced the Rolls publications which were undermining the work of his life, and admitted that there were points on which the History of the Norman Conquest surpasses everything yet written on the Middle Ages. Ewald preferred Selden to all his followers in Syriac. Lehrs declared that he could make nothing of the political life of Greece until he read Grote. The Prolegomena to Tischendorf's last text have, I believe, been committed to an English hand; and Bailleu says that the best lives of the greatest modern Germans, of Frederic, Stein, and Goethe, are those which have been written in England. Rosenkranz thought Damiron superior to the German historians of philosophy; Böhmer rated Delisle's Philippe Auguste above every German book of the same kind; and Böckh, irritated just then by the absurdities of Gerlach and the temerities of Mommsen, said that Wallon's


text:
Mediæval

 * Coates, Florence Earle (1913), "Medieval" in The Bellman (13 September 1913).
 * Coates, Florence Earle (1916), "Mediæval" in Poems II.

title: Mediæval


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Page:The American Indian.djvu/423

Rh been very aptly said that the fundamentals of Old World culture are expressed by the terms "cereals, cattle, plough, and wheel." Yet, what have we found in the New World that can be set down as specifically similar to these? We are left, therefore, little choice but to recognize that the cultures of the New World peoples were developed independently of the ancient centers of higher culture in the Old.

The old argument against such a conclusion was that the barbarous Indian was incompetent to develop the cultures of Yucatan and Peru. This view is now somewhat antiquated, but still lingers as a kind of intellectual reaction in the minds of modern Europeans. Perhaps back of it is a habit of thought, since in Old World culture, in which we ourselves live and think, fundamental traits are often found to have a single origin. For example, the horse, ox, wheat, glass, printing, gunpowder, etc., seem to have had each a single place of origin from which they were diffused. Yet, in contemplating New World culture we must not forget that the comparisons between the two hemispheres should be specific. It will not do, for instance, to say that because agriculture is found in both the Old and New Worlds, one must have been derived from the other, for we are here dealing with a mere abstraction, like eating, writing, fishing, etc. The proper method is to examine the agricultural traits found in each hemisphere. Thus, one basic factor in agriculture is the development of specific food plants. Let us, therefore, compare the plants cultivated by the Indian with those grown in the Old World.

De Candolle has listed more than forty plants grown by the Indians whose wild ancestors were, without reasonable doubt, peculiar to the New World. On the other hand, the ancestors of the leading food plants of the Old World have been found peculiar to it. Thus, we find that each hemisphere developed agriculture by drawing upon its own peculiar flora and that in consequence their seed lists had nothing in common before 1492. Now, when we consider the rapidity with which maize, tobacco, and other New World plants were taken up in the Old World after the commemorable voyage of Columbus, it is

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358 scarcely conceivable that the peoples of the two hemispheres could ever have been in contact without exchanging some of their seeds and certainly impossible to assume that the agriculture of the New World was directly derived from the Old.

But our case does not rest upon this one observation, for there are others of almost equal weight. The wheel is a fundamental concept in the Old World and clearly of great antiquity, but is singularly absent from the New World, even its spinners and potters failing to grasp the principle. The use of iron is another, though perhaps later, invention of the Old World that remained peculiar to it. However, the facts of cultivated plants and the wheel, which must be very ancient in origin, make a strong case for the peopling of the New World either at a very remote period or by wild tribes only, such as might arise from contact between the historic tribes of Alaska and Siberia.

On the other hand, the New World peoples did achieve some of the specific inventions of the Old; for instance, the making of bronze and casting gold, silver, copper, etc.; again, in certain methods of weaving and dyeing. It is sometimes objected that the knowledge of these traits could have been handed over or relayed from southern Asia to Mexico by the intervening wild tribes; but this seems fanciful, for while we do find certain traits spread over adjacent parts of the two continents, as the sinew-backed bow, the bowdrill, the magic flight myth, the opium type of smoking, all of which are considered as of Asiatic origin, their distribution is continuous from Alaska downward, and fades out before we reach the southern continent. Further, it has been assumed that the ideas underlying a trait could be carried along as part of a myth and so pass from one of the higher cultures of Asia to Mexico by way of Siberia and Alaska. There is no a priori improbability in this notion that specific ideas can be carried from tribe to tribe as constituent parts of mythical tales. The difficulty is that notwithstanding our very complete knowledge of typical tribal mythologies, we are so far unable to find examples of such extensive transmissions of the process concepts underlying specific culture traits. As we have noted

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