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Cato's Letters/Additional Letter 6

SIR, It is true, that the ministers whom I mentioned in my last were arbitrary ministers, and committed acts of power, which made them justly terrible; but it is equally true of Cardinal Richelieu, that his justest and his wisest actions created him the most powerful enemies, and the greatest danger: And it is true of every minister, that the good which he does is as odious to faction as his errors are, often more; and that his services to the publick are, in some instances, through misrepresentations, from envy, made distasteful to the people, who must feel those services before their distaste be removed. And if he has made, or they believe that he has made, any ill steps (a case by no means rare), they will be apt to believe that all his steps are ill, to confound the good and the bad, and to hope no good from him. Nor has he any ready way of removing those ill impressions, but by some such sudden and signal act of praise and popularity as perhaps he has no opportunity to perform; and to remove them by degrees, and by a continued series of worthy actions, perhaps the term of his life, or of his power, is not sufficient. And as sometimes the most glorious actions are done with ill views, he who does them will not be more adored by some, than he will be dreaded and reproached by others. And hence the beginning or increase of factions, which almost always extol or condemn implicitly, and by no other rule but that of blind affection and blind antipathy.

And as faction, on one side, will be watching, thwarting, and exposing all that he does; his own party, on the other, will be making advantages of his distresses, and consequently be distressing him more; and he will find it harder to defend himself from his friends, and to preserve their dependence, than to disappoint his foes: Every party hangs together by interest, and every particular means his own. It is impossible to gratify all; and all that are not gratified are disobliged: Whoever therefore is at the head of a party, has but an uneasy station. Whatever blaze he may make, and however absolute he may seem, his disappointments often equal his triumphs; and when we say that he carries all before him, it is because we see his successes, but not his difficulties.

Besides, he has equal trouble and solicitude from small as from great matters. For every little favour which he has to bestow, he has numerous little suitors, as well as several great ones, who become suitors for the small, and think their reputation concerned not to be denied. So that perhaps there are a dozen considerable men soliciting earnestly for one inconsiderable place, and each ready to resent a refusal, and to disappoint him in something of greater moment, if he disappoint them in that, as he must do most of them. Sometimes he has twenty embarrassments of the like nature upon his hand, besides many greater; as particularly, when several considerable men are all candidates for some considerable thing, which can only be given to one; and all the rest are made enemies, or cool friends.

And as there is no greatness without emulation, his attacks from rivals must be incessant, and frequently powerful and dangerous. They who follow power, will themselves never want followers; and such as aim at his place, will never want creatures, nor consequently strength. 1t sometimes happens that one of his own creatures, whom he trusts (as he must trust somebody), shall make use of that trust to supplant him; a method which, I think, is as frequent as any other; and hence he is sometimes persuaded by his false friends into measures which they intend shall destroy him. Sometimes schemes are offered him, which they know he will reject; and then his non-compliance, however honest, is made a crime, and the cause of his disgrace; and he often bears the reproach of the evil counsels which he opposed. Sometimes a step taken to subdue his rivals, shall end in exalting them; and sometimes an advance made to win his enemies, throws him into their power. Add to all this the difficulty of managing the humours of a prince, and of pleasing the people at the same time. A hard task! Princes are afraid of a minister who has too much credit; and he cannot serve them, if he has none. Neither is the favour of the most powerful prince able always to preserve a minister. The demands of the people, or of a great party, often make his dismission unavoidable; of which there are endless instances. Cardinal Richelieu, indeed, found a way to govern the French king and the French nation, in spite of themselves; but 1 have already shewn what uneasinesses he underwent. No prince will love a minister whom he dares not part with; and no minister will care to be of so little importance as to be parted with at pleasure.

It is another plague of greatness, that he who has it has scarce any leisure, any agreeable moments to throw away upon amusements and indolence; even when he is doing no business, the cares of business follow him, with a concern for preserving and enlarging his power, always attacked from one quarter or another, and always liable to be attacked in some weak place or other. The necessity of receiving and of making many applications, of raising some creatures, and gaining others; of disappointing the machinations and assaults of enemies; of making many dispatches, or directing them to be made; of giving access and part of his time to such as have or claim a right to see him, who will always be many, and always resent it if they cannot see him; and of concerting and pursuing favourite projects: 1 say, all this must either engage him entirely, or he cannot expect to stand. Perpetual industry and anxiety are generally the terms upon which he stands; and if he be idle or recluse, his affairs will be in confusion, and he himself pursued with clamour, as neglectful of the publick, and unequal to his trust. Nor will the partiality and authority of the prince be able to protect him long, at least without exposing his own reputation for the idleness of his minister.

When therefore a minister is strongly addicted to his pleasures, it is a great misfortune to a prince, to the people, and himself. A man whose head is often warm with wine, or perpetually possessed with women or gaming, must often neglect business, or do it hastily. This is not only postponing, but sacrificing the publick to pleasure. Thus the Duke of Buckingham involved us in two wars at once, with France and Spain for disappointed lust; and thus the invasion of Italy by Francis I, the unfortunate Battle of Pavia, the loss of a noble army, the long captivity and imprisonment of that great king, were the effects of the passion of one of his ministers for an Italian beauty, whom he was resolved to enjoy once more, at the peril of his master and of his dominions.

It is true that the pleasures of a minister, which do not affect the publick, ought not to offend it; but it is as true, that however private and personal they are, they will give publick offence; and it is his misfortune that they can scarce ever be hid. His haunts and diversions will soon be observed and known. Several people must be trusted, some of them will certainly whisper; and private whispers about publick men will grow to be publick rumours; and amongst the rigid and precise, or those who pretend to be so, the man of pleasure always passes for a debauched man.

A minister is liable to the same or greater censure of misrepresentation in the making or enlarging his fortune. Men may, by accidents, by conspicuous parts, by the caprice of a prince, or by the partiality and weight of a party, arrive at greatness without the assistance of wealth: But wealth is, doubtless, a great help to a man who would rise; and he who is careless of acquiring it, judges ill. It is one of his greatest stays, and sometimes his only one. Now, however fairly he comes by it, it is odds but part of it, if not the whole, will be ascribed to corruption. 1ll-natured comparisons will be made between what he had, which will be generally lessened; and what he has, which will be more generally aggravated; and the fruits of private management and industry will be called publick plunder. So that as the neglect of riches is imprudent, the accumulation of riches is unpopular. I have known great ministers go poor out of employment, when it was thought that their estates were immense; and what others had got was sometimes reckoned ten times greater than it proved.

The last thing which I mention upon this subject is, that men who have once tasted of greatness, can scarce ever after relish a private life. The toils, tumult, and anxieties, inseparable from power, make them often sick of it, but never willing to leave it. Self-love tells them, that as nothing is too much for them, so they are constantly worthy to keep what they have; and as the displacing them is a contradiction to this opinion, and the putting others in their room a declaration that others are more worthy, their pride is and continues inflamed, and they are never to be cured of hatred or emulation towards their successors. So that, besides the loss of power, and consequently of homage, pomp, and submission (a tribute always dear to all mankind), they live ever after angry and affronted; and if they have any pleasure, it is when things go wrong under their successors. Nor can old age and infirmities, unless they be such as render them utterly unfit for business, cure them of this uneasiness and painful ambition. England affords instances of men who have lived forty years after their dismission from power, in a constant struggle to regain it: At fourscore they were in the midst of intrigues: When they had lost all other appetites, their lust of power was in its vigour; upon the brink of the grave, their eyes were unnaturally turned backwards to secular grandeur, and their souls bent upon dominion.

This is one of the greatest curses which attend power, that they who have enjoyed it, can rarely ever after enjoy retirement; which yet they are always extolling, and seeming to long for, while it is out of their reach. In the hurry and solicitude of employment, beset with cares, fears, and enemies, they see the security, ease, and calm of recess; but are never to be reconciled to the terms upon which it is to be had. What! Descend from on high, and from giving laws to a nation, be lost in the multitude, and upon a level with those who adored them, and see others adored in their room; others, whom probably they hated, probably despised! This is a sorrowful and a dreadful thought to ambition; and they consider their discharge as a sentence of ignominy and exile.

G. I am,&c.

title: Cato's Letters/Additional Letter 6


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Rh the completion of this revised version of British Bards, additions continued to be made. Marginal corrections and MS. fragments, bound up with British Bards, together with forty-four lines (lines 723-726, 819-858) which do not occur in MS. M., make up with the printed matter the 696 lines which were published in March, 1809, under the title of English Bards, and Scotch Reviewers. The folio and quarto sheets in Mr. Murray's possession (MS. M.) may be regarded as the MS. of British Bards; British Bards (there are a few alterations, e.g. the substitution of lines 319-326, "Moravians, arise," etc., for the eight lines on Pratt, which are to be found in the folio MS., and are printed in British Bards), with its accompanying MS. fragments, as the foundation of the text of the first edition of English Bards, and Scotch Reviewers.

Between the first edition, published in March, and the second edition in October, 1809, the difference is even greater than between British Bards and the first edition. The Preface was enlarged, and a postscript affixed to the text of the poem. Hobhouse's lines (first edition, 247-262) were omitted, and the following additional passages inserted, viz.: (i.) lines 1-96, "Still must I hear," etc.; (ii.) lines 129-142, "Thus saith the Preacher," etc.; (iii.) lines 363-417, "But if some new-born whim," etc.; (iv.) lines 638-706, "Or hail at once," etc.; (v.) lines 765-798, "When some brisk youth," etc.; (vi.) lines 859-880, "And here let Shee," etc.; (vii.) lines 949-960, "Yet what avails," etc.; (viii.) lines 973-980, "There, Clarke," etc.; (ix.) lines 1011-1070, "Then hapless Britain," etc. These additions number 370 lines, and, together with the 680 lines of the first edition (reduced from 696 by the omission of Hobhouse's contribution), make up the 1050 lines of the second and third editions, and the doubtful fourth edition of 1810. Of these additions, Nos. i., ii., iii., iv., vi., viii., ix. exist in MS., and are bound up with the folio MS. now in Mr. Murray's possession.

The third edition, which is, generally, dated 1810, is a replica of the second edition.

The first issue of the fourth edition, which appeared in 1810, is identical with the second and third editions. A second issue of the fourth edition, dated 1811, must have passed under Byron's own supervision. Lines 759, 760 are added, and lines 761-764 are materially altered. The fourth edition of 1811 numbers 1052 lines.

The suppressed fifth edition, numbering 1070 lines (the copy in the British Museum has the title-page of the fourth edition; a second copy, in Mr. Murray's possession, has no title-page), varies from the fourth edition of 1811 by the

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 Poetical Works

OF

1.


text: The World's Famous Orations/Volume 1/On the State of the Chersonesus


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The New International Encyclopædia/Hasan and Hosein

HASAN, hä'san, HOSEIN, hṓ-sān'. Two grandchildren of Mohammed, sons of his youngest daughter, Fatima, and Ali. After the assassination of Ali (q.v.), his adherents at Cufa recognized his eldest son Hasan as caliph, while Moawiya asserted his claim to the entire Moslem Empire, and gathered a powerful army to invade Irak. Hasan, a man of little courage, with more taste for the harem than the camp, agreed to abdicate at the first taste of war, and retired to Medina (661). He was poisoned by one of his wives eight years later. On the death of Moawiya (680) the people of Cufa made overtures to Hosein, who was then at Mecca visiting him, to claim the caliphate in opposition to Yezid, Moawiya's son. With a small force he proceeded to Irak. Yezid, well informed of the movement, had made ample preparations to receive him, and he was slain at Kerbela on the 10th of Muharram, 681. The fate of the house of Ali made a deep impression on the Moslem world. The Shiites (see ) still refuse to recognize the claims to the caliphate of any except Ali and his sons. They observe the 10th of Muharram as a day of mourning, and devote the nine preceding days of the month to the memory of the martyrs. The so-called ‘miracle play,’ a dramatic representation of the history of Hosein, is given, and the spectators become wrought up to the most extravagant expressions of sorrow, and the highest pitch of fanatical enthusiasm. In one of its forms the play lasts for the entire ten days, culminating on the last day in the representation of the death of Hosein. Consult: Muir, Annals of the Early Caliphate (London, 1883); Pelly, The Miraele Play of Hasan and Hosein, Collected from Oral Tradition (London, 1879).


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 OF

A NEW, REVISED AND ENLARGED EDITION,

WITH ILLUSTRATIONS.

EDITED BY

ERNEST HARTLEY COLERIDGE, M.A.,

LONDON:

NEW YORK: CHARLES SCRIBNER'S SONS.

1903.


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The New International Encyclopædia/Ommiads

OMMIADS, ŏm-mī-ādz, OMAYYADS, or OMMEYADES. A dynasty deriving its name from an ancestor, Omayya (Arabic Umaiyah), which succeeded to the Arabian caliphate on the death of Ali, the fourth Caliph (661), and possessed it till superseded by the Abbassides (q.v.) in 750. ../Moawiyah/ (q.v.), the founder of the dynasty, was the son of the Koreish leader Abu-Sofian, who defeated Mohammed at Bedr,

and his mother was the notorious Hinda. After the death of Othman, the third Caliph (656), Moawiyah, who was his cousin, claimed the throne, and during the whole of All's reign ruled over the western provinces of Syria and Egypt; but it was not till the death of that Caliph, and the abdication of his son Hassan, that Moawiyah's authority as Caliph was recognized (661). He transferred the seat of the caliphate to Damascus, Kufa having been the residence of Ali, and Medina of the first three caliphs. The Arabs continued to extend their conquests during his reign; the Turks in Khorasan were subdued, Turkestan was invaded, and several important acquisitions were made in Asia Minor. The Caliph neglected no means of consolidating the Empire, and partly for this reason he made the succession hereditary, and caused his son (680-83) to be recognized as his heir. The reigns of Yezid and his successors, (683) and (683-685), are devoid of importance, as their sway extended only over Syria and Palestine. (685-705), an able and warlike prince, succeeded in rendering himself undisputed ruler of the Mohammedan world (692), but the latter part of his reign was much disturbed by rebellions in the eastern provinces. He was the first Caliph who interested himself in the promotion of liberal knowledge, causing the most celebrated poetical and other works of the Persians to be translated into Arabic. Four of his sons, (705-716),  (716-717), (720-724), and (724-743), successively occupied the throne. Under Walid, the Ommiad caliphate reached the summit of its power and grandeur; Northern Africa (709), Spain (711-714), Turkestan (707), and Galatia (710) were conquered; while toward the close of his reign his empire was extended even to the Indus. (717-720), who, in the justice and mildness of his government, surpassed the whole of the race of Omavya, was appointed to succeed Sulaiman; but having excited discontent among his relatives by suppressing the formula of malediction against Ali and his descendants, which had hitherto been regularly pronounced at all public ceremonies, he was poisoned. The invasion of the country of the Franks and a siege of Constantinople in his reign marked the limits of the Ommiad power. Hisham, though, like his immediate predecessor, fond of pleasure, possessed all the qualities necessary for a sovereign. The Greeks, who still strove for the possession of Asia Minor, were repeatedly defeated; the Turks of Northern Persia and Turkestan were kept in stern subjection, and the civil affairs of the Empire carefully and strictly administered. Nevertheless the power of the dynasty now began to decline. The march of conquest in the West was arrested by ../Charles Martel/ (q.v.) at Poitiers (732), the discontented descendants of Ali raised the standard of revolt, and Ibrahim, the fourth in direct descent from Abbas, the uncle of Mohammed, invested Abu-Moslem with the arduous duty of enforcing his long-agitated claims to the throne. The reigns of (742-743), (743-744), and (744), though of ephemeral duration, were long enough to produce a complete disorganization of the Empire; and though Ibrahim's successor, (744-750), was both an able and politic ruler, and a skillful warrior, the declining fortune of his family was beyond remedy.

Abu-Moslem, who had proclaimed the claims of the Abbassides amid the ruins of Merv in 747, took the field at the head of a small but zealous band, and carried the black flag of the Abbassides from victory to victory, till before the close of the following year the whole of Khorasan acknowledged his authority. Irak was subdued in 749; and though Ibrahim, the Abbasside claimant, was seized by Merwan, and executed in the same year, his brother, Abul-Abbas, succeeded to his claims, and the unfortunate Caliph, defeated in two engagements, fled to Egypt (750), whither he was pursued and slain. Abdallah, the uncle of the successful claimant, treacherously invited the remaining members of the House of Omayya to a conference, and ordered a general massacre of them. Two only escaped: the one to the southeast of Arabia, where he was recognized as Caliph, and where his descendants reigned till the sixteenth century; the other, Abderrahman, to Spain, where he founded the Emirate or Kingdom (afterwards Caliphate) of Cordova in 756.

(756-787) accepted the Spanish throne, which was offered him by the Arab chiefs of the West. In spite of numerous revolts, he strengthened and extended his power in Spain, till, with the exception of Asturias and the country north of the Ebro, his authority was everywhere acknowledged. He divided his kingdom into six provinces, whose rulers, with the walis of the twelve principal towns, formed a sort of national diet. His successors, (787-796) and (796-821), were troubled with internal revolts, under cover of which the Christians established in the northwest what was known as the ‘Spanish March.’ (821-852) reëstablished internal quiet, and occupied his subjects with incessant wars against the Christians. These conflicts developed among the Arabs that chivalrous heroism which is found nowhere else in the Mohammedan world. Abderrahman II., himself a man of learning, greatly encouraged the arts and sciences, and diffused information among his people; he also attempted, by regulating the laws of succession to property, to constitute his kingdom on a basis similar to that of other European nations. During his reign Mohammedan Spain was the best governed country in Europe. His successors, (852-880),  (880-882), and (882-912), followed in his footsteps. (912-961), who assumed the title of Caliph, in opposition to the Abbasside caliphs of Bagdad, after suppressing some dangerous revolts which had gathered head during his minority, conquered the Kingdom of Fez from the Edrisites, and brought a long and exhausting war with the powers of Asturias and León to a victorious conclusion. This period is justly termed the golden age of the Arab domination in Spain, for at no period was their power so consolidated, and their prosperity so flourishing. (See .) Abderrahman III., like his predecessors, was a great patron of learning, and a poet of no mean ability. He founded schools which far surpassed those in other parts of Europe. His son, (961-976), was in every way worthy to be his successor. (976-about 1009), a child of eight years, now occupied the throne; but fortunately his mother, Sobeiha, possessed the abilities necessary for such an emergency, and appointed as her son's vizier

Mohammed ibn Abdallah, surnamed Al-Mansur, who had originally been a peasant. His administration was equally just and judicious, and his encouragement of literature, science, and art alike liberal and discriminating. But it is as a warrior that he is chiefly remembered. The lost provinces were recovered; Castile, Leon, and Barcelona were conquered; and Navarre was on the point of sharing the same fate, when a rebellion in Fez compelled him to detach a portion of his forces for service in Africa, and the combined armies of the four Christian monarchies, seizing this opportunity, inflicted upon the Arabs a sanguinary defeat in 1001. Mohammed's spirit was completely broken by this blow, and he died a few days afterwards. With him the star of the House of Omayya set forever. The rest of Hisham's reign was a scene of disorder and civil war. Pretenders to the caliphate arose, while the walis of the various provinces set up as independent rulers, and the invasions of the Christians added to the confusion. With the expiration of the brief reign of (1027-31), the family of Omayya disappears from history. The three centuries of Ommiad rule in Spain is the period which gives lustre to the name. Consult Dozy, Histoire des Musulmans d'Espagne (Leyden, 1861); Viordot, Histoire des Arabes et des Maures d'Espagne (Paris, 1851). See references under.


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 Yes, she was afraid. Everything about her told Hanley that. Her wide eyes, the tautness of her face and the stiffness of her slender body. He moved toward the arbor.

"What is it? I know your father's been overworking, but—"

"It's not the overwork; well, perhaps it is. You were with him in Egypt. I—I want you to tell me what you found there, what it is that has changed him so."

"Hasn't he told you? Of his discovery?"

She shook her head. "No, but I know it's something important. He's locked himself in his work room for more than two weeks now. He won't let anyone in—and he won't come out. Martha has to 107


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Cato's Letters

Table of contents

 * Preface to Cato's Letters
 * Cato's Letter No. 1: Reasons to prove that we are in no Danger of losing Gibraltar
 * Cato's Letter No. 2: The fatal Effects of the South-Sea Scheme, and the Necessity of punishing the Directors
 * Cato's Letter No. 3: The pestilent Conduct of the South-Sea Directors, with the reasonable Prospect of publick Justice
 * Cato's Letter No. 4: Against false Methods of restoring Publick Credit
 * Cato's Letter No. 5: A further Call for Vengeance upon the South-Sea Plunderers; with a Caution against false Patriots
 * Cato's Letter No. 6: How easily the People are bubbled by Deceivers. Further Caution against deceitful Remedies for the publick Sufferings from the wicked Execution of the South-Sea Scheme
 * Cato's Letter No. 7: Further Cautions about new Schemes for publick Redress
 * Cato's Letter No. 8: The Arts of able guilty Ministers to save themselves. The wise and popular Conduct of Queen Elizabeth towards publick Harpies; with the Application
 * Cato's Letter No. 9: Against the projected Union of the Three Great Companies; and against remitting to the South-Sea Company any Part of their Debt to the Publick
 * Cato's Letter No. 10: The Iniquity of late and new Projects about the South-Sea considered. How fatally they affect the Publick
 * Cato's Letter No. 11: The Justice and Necessity of punishing great Crimes, though committed against no subsisting Law of the State
 * Cato's Letter No. 12: Of Treason: All Treasons not to be found in Statutes. The Right of the Legislature to declare Treasons
 * Cato's Letter No. 13: The Arts of misleading the People by Sounds
 * Cato's Letter No. 14: The unhappy State of despotick Princes, compared with the happy Lot of such as rule by settled Laws. How the latter, by abusing their Trust, may forfeit their Crown
 * Cato's Letter No. 15: Of Freedom of Speech: That the same is inseparable from publick Liberty
 * Cato's Letter No. 16: The Leaders of Parties, their usual Views. Advice to all Parties to be no longer misled
 * Cato's Letter No. 17: What Measures are actually taken by wicked and desperate Ministers to ruin and enslave their Country
 * Cato's Letter No. 18: The terrible Tendency of publick Corruption to ruin a State, exemplified in that of Rome, and applied to our own
 * Cato's Letter No. 19: The Force of popular Affection and Antipathy to particular Men. How powerfully it operates, and how far to be regarded
 * Cato's Letter No. 20: Of publick Justice, how necessary to the Security and Well-being of a State, and how destructive the Neglect of it to the British Nation. Signal Instances of it
 * Cato's Letter No. 21: A Letter from John Ketch, Esq. asserting his Right to the Necks of the overgrown Brokers.
 * Cato's Letter No. 22: The Judgment of the People generally sound, where not misled. With the Importance and Probability of bringing over Mr. Knight.
 * Cato's Letter No. 23: A memorable Letter from Brutus to Cicero, with an explanatory Introduction.
 * Cato's Letter No. 24: Of the natural Honesty of the People, and their reasonable Demands. How important it is to every Government to consult their Affections and Interest.
 * Cato's Letter No. 25: Considerations on the destructive Spirit of arbitrary Power. With the Blessings of Liberty, and our own Constitution.
 * Cato's Letter No. 26: The sad Effects of general Corruption, quoted from Algernon Sidney, Esq.
 * Cato's Letter No. 27: General Corruption, how ominous to the Publick, and how discouraging to every virtuous Man. With its fatal Progress whenever encouraged.
 * Cato's Letter No. 28: A Defence of Cato against his Defamers.
 * Cato's Letter No. 29: Reflections occasioned by an Order of Council for suppressing certain impious Clubs that were never discovered.
 * Cato's Letter No. 30: An excellent Letter from Brutus to Atticus; with an explanatory Introduction.
 * Cato's Letter No. 31: Considerations on the Weakness and Inconsistencies of human Nature.
 * Cato's Letter No. 32: Reflections upon Libelling.
 * Cato's Letter No. 33: Cautions against the Encroachments of Power.
 * Cato's Letter No. 34: Of Flattery.
 * Cato's Letter No. 35: Of publick Spirit.
 * Cato's Letter No. 36: Of Loyalty.
 * Cato's Letter No. 37: Character of a good and of an evil Magistrate, quoted from Algernon Sidney, Esq.
 * Cato's Letter No. 38: The Right and Capacity of the People to judge of Government.
 * Cato's Letter No. 39: Of the Passions; that they are all alike good or all alike evil, according as they are applied.
 * Cato's Letter No. 40: Considerations on the restless and selfish Spirit of Man.
 * Cato's Letter No. 41: The Emperor Galba's Speech to Piso, with an Introduction.
 * Cato's Letter No. 42: Considerations on the Nature of Laws.
 * Cato's Letter No. 43: The natural Passion of Men for Superiority.
 * Cato's Letter No. 44: Men not ruled by Principle, but by Passion.
 * Cato's Letter No. 45: Of the Equality and Inequality of Men.
 * Cato's Letter No. 46: Of the false Guises which Men put on, and their ill Effect.
 * Cato's Letter No. 47: Of the Frailty and Uncertainty of human Judgment.
 * Cato's Letter No. 48: The general unhappy State of the World, from the Baseness and Iniquity of its Governors in most Countries.
 * Cato's Letter No. 49: Of the Power of Prejudice.
 * Cato's Letter No. 50: An Idea of the Turkish Government, taken from Sir Paul Ricaut.
 * Cato's Letter No. 51: Popularity no Proof of Merit.
 * Cato's Letter No. 52: Of Divine Judgments; the Wickedness and Absurdity of applying them to Men and Events.
 * Cato's Letter No. 53: Dr. Prideaux's Reasoning about the Death of Cambyses, examined; whether the same was a Judgment for his killing the Egyptian God Apis.
 * Cato's Letter No. 54: The Reasoning of Dr. Prideaux about the Fate of Brennus the Gaul, and of his Followers, examined; whether the same was a Judgment for an Intention to plunder the Temple of Delphos.
 * Cato's Letter No. 55: The Lawfulness of killing Julius Caesar considered, and defended, against Dr. Prideaux.
 * Cato's Letter No. 56: A Vindication of Brutus, for having killed Caesar.
 * Cato's Letter No. 57: Of false Honour, publick and private.
 * Cato's Letter No. 58: Letter from a Lady, with an Answer, about Love, Marriage, and Settlements.
 * Cato's Letter No. 59: Liberty proved to be the unalienable Right of all Mankind.
 * Cato's Letter No. 60: All Government proved to be instituted by Men, and only to intend the general Good of Men.
 * Cato's Letter No. 61: How free Governments are to be framed so as to last, and how they differ from such as are arbitrary.
 * Cato's Letter No. 62: An Enquiry into the Nature and Extent of Liberty; with its Loveliness and Advantages, and the vile Effects of Slavery.
 * Cato's Letter No. 63: Civil Liberty produces all Civil Blessings, and how; with the baneful Nature of Tyranny.
 * Cato's Letter No. 64: Trade and Naval Power the Offspring of Civil Liberty, and cannot subsist without it.
 * Cato's Letter No. 65: Military Virtue produced and supported by Civil Liberty only.
 * Cato's Letter No. 66: Arbitrary Government proved incompatible with true Religion, whether Natural or Revealed..
 * Cato's Letter No. 67: Arts and Sciences the Effects of Civil Liberty only, and ever destroyed or oppressed by Tyranny.
 * Cato's Letter No. 68: Property and Commerce secure in a free Government only; with the consuming Miseries under simple Monarchies.
 * Cato's Letter No. 69: Address to the Freeholders, &c. about the Choice of their Representatives.
 * Cato's Letter No. 70: Second Address to the Freeholders, &c. upon the same Subject.
 * Cato's Letter No. 71: Polite Arts and Learning naturally produced in free States, and marred by such as are not free.
 * Cato's Letter No. 72: In absolute Monarchies the Monarch seldom rules, but his Creatures instead of him. That Sort of Government a Gradation of Tyrants.
 * Cato's Letter No. 73: A Display of Tyranny, its destructive Nature, and Tendency to dispeople the Earth.
 * Cato's Letter No. 74: The Vanity of Conquerors, and the Calamities attending Conquests.
 * Cato's Letter No. 75: Of the Restraints which ought to be laid upon publick Rulers.
 * Cato's Letter No. 76: The same Subject continued.
 * Cato's Letter No. 77: Of superstitious Fears, and their Causes natural and accidental.
 * Cato's Letter No. 78: The common Notion of Spirits, their Power and Feats, exposed.
 * Cato's Letter No. 79: A further Detection of the vulgar Absurdities about Ghosts and Witches.
 * Cato's Letter No. 80: That the two great Parties in England do not differ so much as they think in Principles of Politicks.
 * Cato's Letter No. 81: The Established Church of England in no Danger from Dissenters.
 * Cato's Letter No. 82: The Folly and Characters of such as would overthrow the present Establishment.
 * Cato's Letter No. 83: The vain Hopes of the Pretender and his Party.
 * Cato's Letter No. 84: Property the first Principle of Power. The Errors of our Princes who attended not to this.
 * Cato's Letter No. 85: Britain incapable of any Government but a limited Monarchy; with the Defects of a neighbouring Republick.
 * Cato's Letter No. 86: The terrible Consequences of a War to England, and Reasons against engaging in one.
 * Cato's Letter No. 87: Gold and Silver in a Country to be considered only as Commodities.
 * Cato's Letter No. 88: The Reasonableness and Advantage of allowing the Exportation of Silver and Gold, with the Impossibility of preventing the same.
 * Cato's Letter No. 89: Every Man's true Interest found in the general Interest. How little this is considered.
 * Cato's Letter No. 90: Monopolies and exclusive Companies, how pernicious to Trade.
 * Cato's Letter No. 91: How exclusive Companies influence and hurt our Government.
 * Cato's Letter No. 92: Against the Petition of the South-Sea Company, for a Remittance of Two Millions of their Debt to the Publick.
 * Cato's Letter No. 93: An Essay upon Heroes.
 * Cato's Letter No. 94: Against standing Armies.
 * Cato's Letter No. 95: Further Reasonings against standing Armies.
 * Cato's Letter No. 96: Of Parties in England; how they vary, and interchange Characters, just as they are in Power, or out of it, yet still keep their former Names.
 * Cato's Letter No. 97: How much it is the Interest of Governors to use the Governed well; with an Enquiry into the Causes of Disaffection in England.
 * Cato's Letter No. 98: Address to the Members of the House of Commons.
 * Cato's Letter No. 99: The important Duty of Attendance in Parliament, recommended to the Members.
 * Cato's Letter No. 100: Discourse upon Libels.
 * Cato's Letter No. 101: Second Discourse upon Libels.
 * Cato's Letter No. 102: The Contemptibleness of Grandeur without Virtue.
 * Cato's Letter No. 103: Of Eloquence, considered politically.
 * Cato's Letter No. 104: Of Eloquence, considered philosophically.
 * Cato's Letter No. 105: Of the Weakness of the human Mind; how easily it is misled.
 * Cato's Letter No. 106: Of Plantations and Colonies.
 * Cato's Letter No. 107: Of publick Credit and Stocks.
 * Cato's Letter No. 108: Inquiry into the Source of moral Virtues.
 * Cato's Letter No. 109: Inquiry into the Origin of Good and Evil.
 * Cato's Letter No. 110: Of Liberty and Necessity.
 * Cato's Letter No. 111: The same Subject continued.
 * Cato's Letter No. 112: Fondness for Posterity nothing else but Self-love. Such as are Friends to publick Liberty, are the only true Lovers of Posterity.
 * Cato's Letter No. 113: Letter to Cato, concerning his many Adversaries and Answerers.
 * Cato's Letter No. 114: The necessary Decay of Popish States strewn from the Nature of the Popish Religion.
 * Cato's Letter No. 115: The encroaching Nature of Power, ever to be watched and checked.
 * Cato's Letter No. 116: That whatever moves and acts, does so mechanically and necessarily.
 * Cato's Letter No. 117: Of the Abuse of Words, applied more particularly to the covetous Man and the Bigot.
 * Cato's Letter No. 118: Free States vindicated from the common Imputation of Ingratitude.
 * Cato's Letter No. 119: The same Subject continued.
 * Cato's Letter No. 120: Of the proper Use of Words.
 * Cato's Letter No. 121: Of good Breeding.
 * Cato's Letter No. 122: Inquiry concerning the Operations of the Mind of Man, and those of other Animals.
 * Cato's Letter No. 123: Inquiry concerning Madness, especially religious Madness, called Enthusiasm.
 * Cato's Letter No. 124: Further Reasonings upon Enthusiasm.
 * Cato's Letter No. 125: The Spirit of the Conspirators, Accomplices with Dr. Atterbury, in 1723, considered and exposed.
 * Cato's Letter No. 126: Address to those of the Clergy who are fond of the Pretender and his Cause.
 * Cato's Letter No. 127: The same Address continued.
 * Cato's Letter No. 128: Address to such of the Laity as are Followers of the disaffected Clergy, and of their Accomplices.
 * Cato's Letter No. 129: The same Address continued.
 * Cato's Letter No. 130: The same Address continued.
 * Cato's Letter No. 131: Of Reverence true or false.
 * Cato's Letter No. 132: Inquiry into the Doctrine of Hereditary Right.
 * Cato's Letter No. 133: Of Charity and Charity-Schools.
 * Cato's Letter No. 134: What small and foolish Causes often misguide and animate the Multitude.
 * Cato's Letter No. 135: Inquiry into the indelible Character claimed by some of the Clergy.
 * Cato's Letter No. 136: The Popish Hierarchy deduced in a great Measure from that of the Pagans.
 * Cato's Letter No. 137: Of the different and absurd Notions which Men entertain of God.
 * Cato's Letter No. 138: Cato's Farewell.
 * Additional Letter of Cato No. 1: That ambitious Princes rule and conquer only for their own Sakes; illustrated in a Dialogue between Alexander the Great and a Persian.
 * Additional Letter of Cato No. 2: Considerations upon the Conditions of an absolute Prince.
 * Additional Letter of Cato No. 3: The same Subject continued.
 * Additional Letter of Cato No. 4: The same Subject continued.
 * Additional Letter of Cato No. 5: Considerations upon the Conditions of Prime Ministers of State.
 * Additional Letter of Cato No. 6: The same Subject continued.

title: Cato's Letters


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 long and severe illnesses, one of which took him into the very face of death, and proved to him that he did not fear death. He remained home, this week of January, to rest. It was pleasant to be there, among the children, just after Christmas. Still, he felt uneasy about staying away from his desk. Word came to the office on Tuesday, January 9th, that he would "report without fail Thursday." But that Tuesday evening, before anyone thought he was definitely ill, a fatal seizure laid hold of him. And there in his lakeside home, he died as unobtrusively as he had lived.

HENRY J. SMITH.

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 figs. 17 and 18). They appear at first as outstanding processes on the surface of the body.

The exact mode in which the in-sinking of superficial outstanding limbs, carrying gill-lamellae, has historically taken place has been a matter of much speculation. It was to be hoped that the specimen of the Silurian scorpion (Palaeophonus) from Scotland, showing the ventral surface of the mesosoma (fig. 49), would throw light on this matter; but the specimen recently carefully studied by the writer and Pocock reveals neither gill-bearing limbs nor stigmata. The probability appears to be against an actual introversion of the appendage and its lamellae, as was at one time suggested by Lankester. It is probable that such an in-sinking as is shown in the accompanying diagram has taken place (fig. 15); but we are yet in need of evidence as to the exact equivalence of margins, axis, &c., obtaining between the lung-book of Scorpio and the gill-book of Limulus. Zoologists are familiar with many instances (fishes, crustaceans) in which the protective walls of a water-breathing organ or gill-apparatus become converted into an air-breathing organ or lung, but there is no other case known of the conversion of gill processes themselves into air-breathing plates.

The identification of the lung-books of Scorpio with the gill-books of Limulus is practically settled by the existence of the pectens in Scorpio (fig. 14, VIII) on the second mesosomatic somite. There is no doubt that these are parapodial or limb appendages, carrying numerous imbricated secondary processes, and therefore comparable in essential structure to the leaf-bearing plates of the second mesosomatic somite of Limulus. They have remained unenclosed and projecting on the surface of the body, as once were the appendages of the four following somites. But they have lost their respiratory function. In non-aquatic life such an unprotected organ cannot subserve respiration. The “pectens” have become more firmly chitinized and probably somewhat altered in shape as compared with their condition in the aquatic ancestral scorpions. Their present function in scorpions is not ascertained. They are not specially sensitive under ordinary conditions, and may be touched or even pinched without causing any discomfort to the scorpion. It is probable that they acquire special sensibility at the breeding season and serve as “guides” in copulation. The shape of the legs and the absence of paired terminal claws in the Silurian Palaeophonus (see figs. 48 and 49) as compared with living scorpions (see fig. 10) show that the early scorpions were aquatic, and we may hope some day in better-preserved specimens than the two as yet discovered, to find the respiratory organs of those creatures in the condition of projecting appendages serving aquatic respiration somewhat as in Limulus, though not necessarily repeating the exact form of the broad plates of Limulus.

It is important to note that the series of lamellae of the lung-book and the gill-book correspond exactly in structure, the narrow, flat blood-space in the lamellae being interrupted by pillar-like junctions of the two surfaces in both cases (see Lankester (4)), and the free surfaces of the adjacent lamellae being covered with a very delicate chitinous cuticle which is drawn out into delicate hairs and processes. The elongated axis which opens at the stigma in Scorpio and which can be cleared of soft, surrounding tissues and coagulated blood so as to present the appearance of a limb axis carrying the book-like leaves of the lung is not really, as it would seem to be at first sight, the limb axis. That is necessarily a blood-holding structure and is obliterated and fused with soft tissues of the sternal region so that the lamellae cannot be detached and presented as standing out from it. The apparent axis or basal support of the scorpion’s lung-books shown in the figures, is a false or secondary axis and merely a part of the infolded surface which forms the air-chamber. The maceration of the soft parts of a scorpion preserved in weak spirit and the cleaning of the chitinized in-grown cuticle give rise to the false appearance of a limb axis carrying the lamellae. The margins of the lamellae of the scorpion’s lung-book, which are lowermost in the figures (fig. 15) and appear to be free, are really those which are attached to the blood-holding axis. The true free ends are those nearest the stigma.

Passing on now from the mesosoma we come in Scorpio to the metasoma of six segments, the first of which is broad whilst the rest are cylindrical. The last is perforated by the anus and carries the post-anal spine or sting. The somites of the metasoma carry no parapodia. In Limulus the metasoma is practically suppressed. In the allied extinct Eurypterines it is well developed, and resembles that of Scorpio. In the embryo Limulus (fig. 42) the six somites of the mesosoma are not fused to form a carapace at an early stage, and they are followed by three separately marked metasomatic somites; the other three somites of the metasoma have disappeared in Limulus, but are represented by the unsegmented prae-anal region. It is probable that we have in the metasoma of Limulus a case of the disappearance of once clearly demarcated somites. It would be possible to suppose, on the other hand, that new somites are only beginning to make their appearance here. The balance of various considerations is against the latter hypothesis. Following the metasoma in Limulus, we have as in Scorpio the post-anal spine—in this case not a sting, but a powerful and important organ of locomotion, serving to turn the animal over when it has fallen upon its back. The nature of the post-anal spine has been strangely misinterpreted by some writers. Owen (7) maintained that it represented a number of coalesced somites, regardless of its post-anal position and mode of development. The agreement of the grouping of the somites, of the form of the parapodia (appendages, limbs) in each region, of the position of the genital aperture and operculum, of the position and character of the eyes, and of the powerful post-anal spines not seen in other Arthropods, is very convincing as to the affinity

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Rh message to the world. "For I have singled him [Abraham] out that he may command his children and his house after him, that they may keep the way of the Lord to do justice and judgment" (Genesis xviii. 19). Israel's position as the chosen people is based upon acceptance of this mission. "Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me from among all peoples: for all the earth is mine: and ye shall be unto me a kingdom of priests, and an holy nation" (Exod. xix. 5, 6). And in proportion to the glory and reward of the choice is the disgrace and punishment if Israel prove unworthy. "You only have I singled out of all the families of the earth, therefore I will visit upon you all your iniquities" (Amos iii. 2). The choice carried with it the obligation to be God's servant in the work of establishing the divine kingdom throughout all the earth. "It is too light a thing that thou shouldst be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the nations that my salvation may be unto the end of the earth" (Isaiah xlix. 6). Dr Kohler (Jewish Encyclopedia, iv. 46) quotes the following passage from Güdemann (Das Judenthum, page 44): " The character of Israel as the chosen people does not involve an inferiority of other nations. The universality of Israel's idea of God is sufficient proof against such an assumption. Every nation requires a certain self-consciousness for the carrying out of its mission. Israel's self-consciousness was tempered by the memory of its servitude in Egypt and the recognition of its being the servant of the Lord. It was the noblesse oblige of the God-appointed worker for the entire human race." (Cf. notes on P.B. page 40.)

The Lord bless thee and keep thee (יְבָרֶכְךָ). Numbers vi. 24-26. See Notes on P.B. p. 53.

Page 5. These are the things which have no fixed measure (אֵלוּ דְבָרִים). This passage is composite, being, with the exception of the words from timely attendance to devotion in prayer (lines 8-11) [וְהַשְׁבָּמַת to תְּפִלָּה]


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xii (Hebrew lines 5—7), derived from the Mishnah Peah i.I. The added passage, which is missing from the old mediæval Rite known from its place of origin as Maḥzor (or Prayer-book) Vitry, and is also missing from the French Rite, J.Q.R. iv. 36, occurs in substance, but not precisely in the same words, as Baraitha, Sabbath 127a. (On the meaning of Baraitha, see below, note on P.B. p. 13.) The blessing for the gift of the Law (P.B. page 4) is followed by the recital of a passage from the Torah proper (the Priestly benediction), and another passage from the Mishnah and Baraitha (P.B. page 5). Under the term Torah or "Law," Bible and Talmud were included. Hence readings from the Rabbinical books were regarded as necessary to complete the duty of studying the Law. In some other Rites the same effect is produced by transferring the blessing of the Law to a later position, e.g. before the quotation from Numbers xxviii. (P.B. page 9), which is followed by a passage from Mishnah Zebaḥim (P.B. page 11), and a Baraitha (P.B. page 13). The arrangement in P.B. is one of the chief marks of the "Polish" usage.

There are certain things which have no fixed measure, i.e. though the duty is imposed by the Law, and a minimum sometimes fixed by tradition, yet the maximum of performance is left to a man's own generous impulses. Page 5. The corners of the field (הַפֵּאָה) (Leviticus xxiii. 22): "And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleaning of thy harvest: thou shalt leave them for the poor and for the stranger: I am the Lord your God."

The first-fruits (הַבִּכוּרִים) (Exodus xxiii. 19 ; Deut. xxvi. i-n). The first-fruits were taken to the Temple and presented to the priests. Tradition fixed the minimum amount of the first-fruits at one-sixtieth of the whole produce.

The offerings brought... at the three festivals (הָרַאְיוֺן or according to another spelling הָרֵאָיוֺן) (Deut. xvi. 16-17): "Three times a year shall all thy males appear before


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Rh the Lord thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the Lord empty; every man shall give as he is able, according to the blessing of the Lord thy God which he hath given thee." There is thus no fixed measure as to the amount of the gift, and in these days, when the Synagogue has replaced the Temple, there are many authorities who urge the Israelite to display towards the Synagogue the same generosity as was once shown in the Temple.

The practice of charity (גְמִילוּת חֲסִדִים) implies much more than almsgiving; the Hebrew term used means loving-kindness, and it includes personal service and affectionate sympathy to all men as well as the bestowal of alms on the needy (T. B. Succah 49 b). To such charity (i.e. love) there is no fixed limit.

And the study of the Law (תַּלְמוּד תּוֺרָה). To this duty there is also no limit fixed. "This book of the Law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein" (Joshua i. 8).

Page 5. We have next various categories of things, the fruits of which a man enjoys in this world, while the stock remains for him for the world to come. Maimonides, in his commentary on this passage from the Mishnah, points out that there are two classes of religious duties: (a) those acts which concern only the doer in his personal relation to God, and (b) those acts which concern also the welfare of other men. It is class (b) that is referred to here: acts which affect the well-being of society. The doer of these acts is obeying the will of God, and thus the stock or principal remains to him for the world to come. But at the same time the doer enjoys the fruits of these acts in this world, for he participates on earth in the advantages which accrue from that ameliorated state of social life which honouring father and mother and the practice of charity and the rest of the acts enumerated must produce. In the case of most of these duties,


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 The Libido Theory and Narcism 363 which we have set out, in the light of which we now regard the psychic situations under discussion. The necessity of dis tinguishing between libido and interest, that is, between sexual instincts and those of self-preservation, is forced upon us by our insight into the conflict out of which the transference neuroses emerge. We can no longer reckon without it. The assumption that object-libido can change into the ego-libido, in other words, that we must reckon with an ego-libido, appeared to us the only possible one wherewith to solve the riddle of the so-called nar- cistic neuroses for instance, dementia praecox or to justify the similarities and differences in a comparison of hysteria and compulsion. We now apply to sickness, sleep and love that which we found undeniably affirmed elsewhere. "We may pro ceed with such applications as far as they will go. The only assertion that is not a direct refutation of our analytic experi ence is that libido remains libido whether it is directed towards objects or toward the ego itself, and is never transferred into egoistic interest, and vice-versa. But this assertion is of equal weight with the distinction of sex and ego instincts which we have already critically appraised, and which we will maintain from methodological motives until it may possibly be dis proved. Your second objection, too, raises a justified question, but it points in a wrong direction. To be sure the retreat of object- libido into the ego is not purely pathogenic ; we see that it occurs each time before going to sleep, only to be released again upon awaking. The little protoplasmic animal draws in its protru sions, only to send them out again on a later occasion. But it is quite another matter when a specific, very energetic process com pels the withdrawal of libido from the object. The libido has become narcistic and cannot find its way back to the object, and this hindrance to the mobility of the libido certainly becomes pathogenic. It appears that an accumulation of narcistic libido cannot be borne beyond a certain point. We can imagine that the reason for occupation with the object is that the ego found it necessary to send out its libido in order not to become diseased because it was pent up. If it were our plan to go further into the subject of dementia praecox, I would show you that this process which frees the libido from the objects and bars the way back to them, is closely related to the process of suppres-


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xiv again, texts may be cited in which promise is made of temporal reward, and it is possible that the Mishnah alludes to these texts. As Maimonides goes on to remark, all these actions belong to the general category of the practice of charity, and he cites the famous passage (Talmud, Sabbath 31a) wherein it is recorded of Hillel that when a heathen asked him to teach him the whole law in a sentence, he replied: " What is hateful to thee (if done to thyself) do unto no man." Of such a principle at once the foundation of social morality and of mutual charity it may be said that the fruit is enjoyed in this world while the stock remains for the world to come.

Page 5. Timely attendance at the house of study (הַשְׁכָּמַת בֵּית הַמִּדְרָשׁ). Attendance at the house of study was a regular part of the daily round for many centuries. Public worship was often celebrated in these houses of study, for the latter served also as synagogues. The term Beth Hamidrash is found earlier than Synagogue (or House of assembly, בֵּית הַכְּנֶסֶת); it occurs in the Hebrew text of Ecclesiasticus (li. 23).

Hospitality to wayfarers (הַכְנָסַת אֹרְחִים), visiting the sick (בִקּוּר חוֹלִים), dowering the bride (הַכְנָסַת כַּלָּה), attending the dead to the grave (לְוָיַת [or לַוָּיַת] הַמֵּת), and making peace between man and his fellow (הֲבָאַת שָׁלוֹם), were duties the performance of which became engrained in the Jewish character. No small share in producing this result may be attributed to the prominence given to the subject in this passage of the morning prayer.

Devotion in prayer (עִיּוּן תְּפִלָּה). The word עִיוּן is derived from עַיֵּן a piel denominative from עַיִן (eye). The verb means to "regard closely," to "pay due attention," and the noun thus signifies devotion. (The same noun is also used, as in Berachoth 55 a, in a lower sense: regard or attention to prayer may imply an ulterior object such as expectation of a favourable answer. See J.Q.R. xx. 276. But here the noun is employed in the higher sense.) A famous Rabbinic saying


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Rh runs: "The All-Merciful demands the heart" (Sanhedrin 106 b), and Prayer is described as "the heart's service" (Taanith 2 a). "Make not thy prayer a fixed matter of routine," is another caution (Aboth, ii. 13). Devotion is also termed in Rabbinic Hebrew Cavvanah (כַּוָּנָה). "Devotion," says Dr M. Friedlander (Jewish Encyclopedia, iv. 549), "is the state of religious consecration. It is the most essential element in worship; so that a divine service without it is like a body without a soul. To such as pray to God without the spirit of fervent devotion, the stern sentence is applicable: With their mouth and their lips they honour me, but their heart they removed far from me (Isaiah xxix. 13). Devotion is the entire dedication of the worshipper to the service of God, the banishment of all other thoughts from the mind and heart, so that the whole inner life centres in the one idea of God's greatness and goodness (Berachoth 29b, 33a; Maimonides, H. Tephillah, iv. 16). Every fulfilment of a divine commandment requires devotion or consecration of mind and heart to the sacred work to be done (מִצְוֹת צְרִכוֺת כַּוָּנָה, Berachoth 13)." Hence the ancient benedictions used before fulfilling commandments, and the more recent introductory formulæ before putting on the tallith and phylacteries, or on entering the tabernacle (see notes on P.B. pages 14, 15, 232).

The study of the Law is equal to them all (וְתַלְמוּד תּוֹרָה כְּנֶגֶד כֻּלָּם). The "Law," which term includes the whole religious teaching and literature of Judaism, is the source and sanction of all virtues. The study of the Law leads to the knowledge and practice of the will of God and to the higher life of righteous thought and deed.

Page 5. The soul which thou gavest me is pure (אֱלֹהַי נְשָׁמָה). This passage, which gains appropriateness when said in the early morning when the soul seems to return to the body as one awakes, occurs with very slight verbal differences in the Talmud (Berachoth 60a). The concluding phrase in some ancient versions is "Blessed art Thou O Lord who quickenest the dead" (מְחַיֵי הַמֵּתִים). Both forms agree, however, in asserting Resurrection as


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Rh as conspicuously as if he had to do with schoolboys whom he was instructing. As the girls had repeated the piece often enough, his noise was quite unnecessary, and destroyed all impression, as much as he would, who, in order to make a beautiful statue intelligible to us, should stick scarlet patches on the joints. The foreign sound destroys all harmony. Now, this man is a musician and yet he seems not to be sensible of this; or, more properly speaking, he chooses to let his presence be known by an impropriety, when it would have been much better to allow his value to be perceived by the perfection of the execution. I know that this is the fault of the French; but I did not give the Italians credit for it, and yet the public seems accustomed to it. This is not the first time that that which spoils enjoyment has been supposed to be indispensable to it.

3.

Yesterday evening I went to the opera at the St. Moses (for the theatres take their name from the church to which they lie nearest). Nothing very delightful. In the plan, the music, and the singers, that energy was wanting which alone can elevate opera to the highest point. One could not say of any part that it was bad; but the two female actresses alone took pains, not so much to act well, but to set themselves off, and to please. That is something, after all. These two actresses have beautiful figures and good voices, and are nice, lively, compact little bodies. Among the men, on the other hand, there is no trace of national power, or even of pleasure, in working on the imaginations of their audience. Neither is there among them any voice of decided brilliancy.

The ballet, which was wretchedly conceived, was condemned as a whole; but some excellent dancers and danseuses, the latter of whom considered it their duty


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xvi well as Immortality. Some modern versions therefore prefer the reading "Blessed art Thou, O Lord, who callest the dead to everlasting life."

Who hast given to the cock intelligence (אֲשֶׁר נָתַן לַשֶֹּכְוִי בִינָה). In the Talmud (Berachoth 60 b) this benediction at cock-crow is prescribed. The Romans divided the night, from 6 P.M. to 6 A.M., into four watches, Evening, Midnight, Cock-crow and Morning. (There was another division into three watches.) The service of the Temple began with the cleansing of the altar, which took place at cock-crow (Mishnah, Yoma, i. 8). It is possible that the inclusion of this benediction was due to Persian influence (see Darmesteter, The Zend-Avesta, i. 193). But the whole idea in this part of the liturgy is the regular recurrence of daily phenomena and life. On awaking the worshipper expresses his sense of the order of Nature and of the marvellous regularity of her operations. Hence it is probable that this benediction is to be traced to Job xxxviii. 36, a passage eulogising the providence and power of God. Various translations have been given of this verse in Job, but the Rabbis (Talmud, Rosh Hashana 26 a) translate it: "Who hath put wisdom in the inward parts (of man), or who hath given understanding to the cock?" Thus both the intelligence of man and the instinct of the whole animal world are derived from the same divine source.

Pages 5 and 6. Who hast not made me a heathen...a bondman...a woman (שֶׁלֹּא עָשַֹנִי נָכְרִי...עָבֶד...אִשָּׁה). Plato or (according to some, Socrates) is recorded to have expressed his gratitude for three things, that he was a man and not one of the lower animals, a man and not a woman, a Greek and not a barbarian (Plutarch, Life of Marius, Diogenes Laertius, i. i. 7). Similarly, Darmesteter has shown that the Persians had a formula of the same kind. The threefold prayer is found with some variations in the Talmud (Jerus. Talmud on Berachoth ix. i : Bab. Talmud Menahoth 43 b, Berachoth Tosephta, ch. 6). Some liturgies (cf. Berliner Randbemerkungen, i. p. 15) give the formulæ positively (שֶׁעָשַׂנִי יִשׂרָאֵל who hast made


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162 to make the spectators acquainted with all their personal charms, were heartily applauded.

3.

To-day, however, I saw another comedy, which gave me more pleasure. In the ducal palace I heard the public discussion of a law case. It was important, and, happily for me, was brought forward in the holidays. One of the advocates had all the qualifications for an exaggerated buffo. His figure was short and fat, but supple: in profile his features were monstrously prominent. He had a stentorian voice, and a vehemence as if everything that he said came in earnest from the very bottom of his heart. I call this a comedy; because, probably, everything had been already prepared when the public exhibition took place. The judges knew what they had to say, and the parties what they had to expect. However, this plan pleases me infinitely more than our hobbling law affairs. I will endeavour to give some notion of the particulars, and of the neat, natural, and unostentatious manner in which everything takes place.

In a spacious hall of the palace, the judges were sitting on one side, in a half-circle. Opposite to them, in a tribune which could hold several persons, were the advocates for both parties; and upon a bench immediately in front of them, the plaintiff and defendant in person. The advocate for the plaintiff had descended from the tribune, since there was to be no controversy at this day's sitting. All the documents on both sides were to be read, although they were already printed.

A lean clerk, in a black scanty gown, and with a thick bundle in his hand, prepared to perform the office of a reader. The hall was completely crammed with persons who came to see and to hear. The point of law itself, and the persons whom it concerned, must have appeared highly important to the Venetians.


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 me an Israelite etc.). In either case the sense is the same. The worshipper thanks God for the privilege of belonging to the community to which a special place was assigned in the working out of the divine purpose. As to the other two phrases, in the ancient world the position of male freemen was so much higher than that of women or slaves, that this benediction had a natural origin. But its retention in the Prayer Book has been consistently explained by Jewish authorities as due, not to pride in superior privilege, but to gratitude for higher obligations. Many of the ceremonial duties were not in cumbent upon women; and the man, so far from resenting his additional burden, thanked God for it.

Page 6. Who hast made me according to thy will (שֶׁעָשַֽׂנִי כִּרְצוֹנוֹ). The liturgy, in so far as it applied to Public Worship, was at first a liturgy for men. Women prayed and said the Eighteen Benedictions, etc. (Mishnah Berachoth iii. 3), but it was only later on that the whole Morning Service was habitually used by women. In the present case a modification was introduced at least as early as the first part of the fourteenth century. Abudarham, who then compiled a work on the Prayer Book, says "Women have the Minhag or rule to sub stitute for the wording who hast not made me a woman, the form who hast made me according to his wi//." The phraseology of Abudarham implies that it was no new custom in his time. The actual phrase used by the women has Biblical analogies but it seems derived from the Hebrew text of Ecclesiasticus 1. 22. (The last words of the Hebrew Ecclus. i^")? -in OTl and made him according to his will exactly correspond to the liturgical m*"]3 3fr l^.) The same passage in Ecclesiasticus also explains a phrase in the paragraph in P.B. page 4, in which is eulogised God s wondrous hand in the formation of the human body, with its limbs and arteries. That benediction concludes Blessed art thou, O Lord, who healest (i.e. givest health to) all flesh and doest wondrously.


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Rh Trust estates are so decidedly secured in Venice, that a property once stamped with this character preserves it for ever; though it may have been divested ages ago by appropriations or other circumstances, and though it may have passed through ever so many hands. When the matter comes into dispute, the descendants of the first family recover their right, and the property must be delivered up.

On this occasion the discussion was highly important; for the action was brought against the doge himself, or rather against his wife, who, veiled by her zendal, or little hood, sat only at a little distance from the plaintiff. She was a lady of a certain age, of noble stature, and with well-formed features, in which there was something of an earnest, not to say fretful, character. The Venetians make it a great boast that the princess in her own palace is obliged to appear before them and the tribunal.

When the clerk began to read, I for the first time clearly discerned the business of a little man who sat on a low stool behind a small table opposite the judges, and near the advocates. More especially I learned the use of an hour-glass, which was placed before him. As long as the clerk reads, time is not heeded; but the advocate is only allowed a certain time, if he speaks in the course of the reading. The clerk reads, and the hour-glass lies in a horizontal position, with the little man's hand upon it. As soon as the advocate opens his mouth, the glass is raised, and sinks again as soon as he is silent. It is the great duty of the advocate to make remarks on what is read, to introduce cursory observations, in order to excite and challenge attention. This puts the little Saturn in a state of the greatest perplexity. He is obliged every moment to change the horizontal and vertical position of the glass, and finds himself in the situation of the evil spirits in the puppet-show, who, by the quickly varying "Berliche,


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9 same in the world to come. Sanctify thy name upon them that sanctify it, yea, sanctify thy name throughout thy world; and through thy salvation let our horn be exalted and raised on high. Blessed art thou, O Lord, who sanctifiest thy name amongst the many.

Thou art the Lord our God in heaven and on earth, and in the highest heaven of heavens. Verily thou art the first and thou art the last, and beside thee there is no God. O gather them that hope for thee from the four corners of the earth. Let all the inhabitants of the world perceive and know that thou art God, thou alone, over all the kingdoms of the earth. Thou hast made the heavens and the earth, the sea and all that is therein; and which among all the works of thy hands, whether among those above or among those beneath, can say unto thee, What doest thou? Our Father who art in heaven, deal kindly with us for the sake of thy great name by which we are called; and fulfil unto us, O Lord our God, that which is written, At that time will I bring you in, and at that time will I gather you; for I will make you a name and a praise among all the peoples of the earth, when I bring back your captivity before your eyes, saith the Lord.

And the Lord spake unto Moses, saying, Command the children of Israel, and say unto them, My oblation, my food for my offerings made by fire, of a sweet savour unto me, shall ye observe to offer unto me in its due season. And thou shalt say unto them, This is the offering made by fire which ye shall offer unto the Lord; he-lambs of the


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164 Berloche" of the mischievous Hanswurst, are puzzled whether they are to come or to go.

Whoever has heard documents read over in a law court can imagine the reading on this occasion,—quick and monotonous, but plain and articulate enough. The ingenious advocate contrives to interrupt the tedium by jests; and the public shows its delight in his jokes by immoderate laughter. I must mention one, the most striking of those I could understand. The reader was just reciting the document by which one who was considered to have been illegally possessed of it had disposed of the property in question. The advocate bade him read more slowly; and when he plainly uttered the words, "I give and bequeath," the orator flew violently at the clerk, and cried, "What will you give, what will you bequeath, you poor starved-out devil? Nothing in the world belongs to you. However," he continued, as he seemed to collect himself, "the illustrious owner was in the same predicament. He wished to give, he wished to bequeath, that which belonged to him no more than to you." A burst of inextinguishable laughter followed this sally, but the hour-glass at once resumed its horizontal position. The reader went mumbling on, and made a saucy face at the advocate. But all these jokes are prepared beforehand.

4.

I was yesterday at the play in the theatre of St. Luke, and was highly pleased. I saw a piece acted extempore in masks, with a great deal of nature, energy, and vigour. The actors are not, indeed, all equal. The pantaloon is excellent; and one of the actresses, who is


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Rh stout and well-built, speaks admirably, and deports herself cleverly, though she is no extraordinary actress. The subject of the piece is extravagant, and resembled that which is treated by us under the name of “Der Verschlag” (“the partition”). With inexhaustible variety, it amused us for more than three hours. But even here the people is the base upon which everything rests. The spectators are themselves actors, and the multitude is melted into one whole with the stage. All day long the buyer and the seller, the beggar, the sailor, the female gossip, the advocate and his opponent, are living and acting in the square and on the bench, in the gondolas and in the palaces, and make it their business to talk and to asseverate, to cry and to offer for sale, to sing and to play, to curse and to brawl. In the evening they go into the theatre, and see and hear the life of the day artificially put together, prettily set off, interwoven with a story, removed from reality by the masks, and brought near to it by manners In all this they take a childish delight, and again shout and clap, and make a noise. From day to night, nay, from midnight to midnight, it is always the same.

I have not often seen more natural acting than that of these masks. It is such acting as can only be sustained by a remarkably happy talent and long practice.

While I am writing this, they are making a tremendous noise on the canal under my window, though it is past midnight. Whether for good or for evil, they are always doing something.

4.

I have now heard public orators; viz., three fellows in the square and on the stone beach (each telling tales after his fashion), two advocates, two preachers, and the actors, among whom I must especially commend the pantaloon. All these have something


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166 in common, both because they belong to one and the same nation,—which, as it always lives in public, always adopts an impassioned manner of speaking,—and because they imitate each other. There is, besides, a marked language of gesticulations, with which they accompany the expressions of their intentions, views, and feelings.

This day was the festival of St. Francis; and I was in his church, Alle Vigne. The loud voice of the Capuchin was accompanied by the cries of the salesmen in front of the church, as by an antiphony. I stood at the church door between the two, and the effect was singular enough.

5.

This morning I was in the arsenal, which I found interesting enough, though I know nothing of maritime affairs; and visited the lower school there. It has an appearance like that of an old family, which still bustles about, although its best time of blossom and fruit has passed. By paying attention to the handicraftsmen, I have seen much that is remarkable, and have been on board an eighty-four-gun ship, the hull of which is just completed.

Six months ago, a thing of the sort was burned down to the water's edge, off the Riva dei Schiavoni. The powder-room was not very full; and, when it blew up, it did no great damage. The windows of the neighbouring houses were destroyed.

I have seen worked the finest oak from Istria, and have made my observations in return upon this valuable tree. That knowledge of the natural things used by man as materials, and employed for his wants, which I have acquired with so much difficulty, has been incalculably serviceable in explaining to me the proceedings of artists and artisans. The knowledge of mountains, and of the stone taken out of them, has been to me a great advance in art.


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Rh 5.

To give a notion of the Bucentaur in one word, I should say that it is a state galley. The older one, of which we still have drawings, justified this appellation still more than the present one, which, by its splendour, makes us forget its original.

I am always returning to my old opinions. When a genuine subject is given to an artist, his productions will be something genuine also. Here the artist was commissioned to form a galley worthy to carry the heads of the republic on the highest festivals in honour of its ancient rule on the sea; and the problem has been admirably solved. The vessel is all ornament: we ought to say it is overladen with ornament. It is altogether one piece of gilt carving, for no other use but that of a pageant to exhibit to the people its leaders in right noble style. We know well enough that a people who likes to deck out its boats is no less pleased to see their rulers bravely adorned. This state galley is a good index to show what the Venetians were, and what they considered themselves.

5. Night.

I have come home from a tragedy, and am still laughing; and I must at once make the jest secure upon paper. The piece was not bad. The author had brought together all the tragic matadors, and the actors played well. Most of the situations were well known, but some were new and highly felicitous. There are two fathers who hate each other; sons and daughters of these severed families, who respectively are passionately in love with each other; and one couple is even privately married. Wild and cruel work goes on; and at last nothing remains to render the young people happy, but to make the two fathers kill each other, upon which the curtain falls amid the liveliest applause. Now the applause becomes more vehement,


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168 now fuora was called out; and this lasted until the two principal couples vouchsafed to crawl forward from behind the curtain, make their bow, and retire at the opposite side.

The public was not yet satisfied, but went on clapping, and crying, "I morti!" till the two dead men also came forward, and made their bow, when some voices cried, "Bravi i morti!" The applause detained them for a long time, till at last they were allowed to depart. The effect is infinitely more droll to the eye-and-ear witness, who, like me, has ringing in his ears the "bravo! bravi!" which the Italians have incessantly in their mouths, and then suddenly hears the dead also called forward with this word of honour.

We of the north can say "good night" at any hour, when we take leave after dark; but the Italian says, "Felicissima notte" only once, and that is when the candles are brought into a room. Day and night are thus divided, and something quite different is meant. So impossible is it to translate the idioms of any language. From the highest to the lowest word, all has reference to the peculiarities of the natives, in character, opinions, or circumstances.

6.

The tragedy yesterday taught me a great deal. In the first place, I have heard how the Italians treat and declaim their eleven-syllable iambics; and, in the next place, I have understood the tact of Gozzi in combining masks with his tragic personages. This is the proper sort of play for this people, which likes to be moved in a rough fashion. It has no tender, heartfelt sympathy for the unfortunate personage, but is only pleased when the hero speaks well. The Italians attach a great deal of importance to the speaking; and then they like to laugh, or to hear something silly.

Their interest in the drama is like that in the real event. When the tyrant gave his son a sword, and


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Rh required him to kill his own wife, who was standing opposite, the people began loudly to express their disapprobation of this demand; and there was a great risk that the piece would have been interrupted. They insisted that the old man should take his sword back, in which case all the subsequent situations in the drama would have been completely spoiled. At last the distressed son plucked up courage, advanced to the proscenium, and humbly entreated that the audience would have patience for a moment, assuring them that all would turn out to their entire satisfaction. But, even judging from an artistical point of view, this situation was, under the circumstances, silly and unnatural, and I commended the people for their feeling.

I can now better understand the long speeches and the frequent dissertations, pro and con, in the Greek tragedy. The Athenians liked still more to hear speaking, and were still better judges of it, than the Italians. They learned something from the courts of law, where they spent the whole day.

6.

In those works of Palladio which are completed, I have found much to blame, together with much that is highly valuable. While I was reflecting how far I was right or wrong in setting my judgment in opposition to that of so extraordinary a man, I felt as if he stood by and said, "I did so and so against my will, but, nevertheless, I did it, because in this manner alone was it possible for me, under the given circumstances, to approximate to my highest idea."

The more I consider the matter, the more it seems to me that Palladio, while contemplating the height and width of an already existing church, or of an old house to which he was to attach façades, only considered, "How will you give the greatest form to these dimensions? Some part of the detail must, from the


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170 necessity of the case, be put out of its place, or spoiled, and something unseemly is sure to arise here and there. Be that as it may, the whole will have a grand style, and you will be pleased with your work."

And thus he carried out the great image which he had within his soul, just to the point where it was not quite suitable, and where he was obliged, in the detail, to mutilate or to overcrowd it.

On the other hand, the wing of the Carità cannot be too highly prized; for here the artist's hands were free, and he could follow the bent of his own mind without constraint. If the convent were finished, there would, perhaps, be no work of architecture more perfect throughout the present world.

How he thought and how he worked become more and more clear to me, the more I read his works, and reflect how he treated the ancients; for he says few words, but they are all important. The fourth book, which illustrates the antique temples, is a good introduction to a judicious examination of ancient remains.

7.

Yesterday evening I saw the "Electra " of Crébillon, that is to say a translation, at the Theatre St. Crisostomo. I cannot say how absurd the piece appeared to me, and how terribly it tired me out.

The actors are generally good, and know how to put off the public with single passages.

Orestes alone has three narratives poetically set off in one scene. Electra, a pretty little woman, of the middle size and stature, with almost French vivacity, and with a good deportment, delivered the verses beautifully, only she acted the part madly from beginning to end, which, alas! it requires. However, I have again learned something. The Italian iambic, which is invariably of eleven syllables, is very inconvenient for declamation, because the last syllable is


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 smitten me since childhood, and which those God-forgotten could not heal with all their charms. And, too, you refused witch-help against Cromwell."

I met his round, true eye. "Sooth to say, Cromwell and I make war on each other," I replied, "but——"

"But 'tis human war," he said for me. "Each in his way hates hell. 'Twas bravely done, sire. Remember that Cromwell's course is run in seven years. Be content until then. Now—Godspeed!"

He turned suddenly and made off amid the leafage. I walked on alone, toward where the brothers Penderel would rejoin me with news of where next we would seek safety.

ANY things churned in my silly head, things that have not sorted themselves in all the years since; but this came to the top of the churn like fair butter.

The war in England was sad and sorry and bloody, as all wars. Each party called the other God-forsaken, devilish. Each was wrong. We were but human folk, doing what we thought well, and doing it ill. Worse than any human foe was sorcery and appeal to the devil's host.

I promise myself then, and have not since departed from it, that when I ruled, no honest religion would be driven out. All and any such, I said in my heart, was so good that it bettered the worship of evil. Beyond that, I wished only for peace and security, and the chance to take off my blistering shoes.

"Lord," I prayed, "if thou art pleased to restore me to the throne of my ancestors, grant me a heart constant in the exercise and protection of true worship. Never may I seek the oppression of those who, out of tenderness of their consciences, are not free to conform to outward and indifferent ceremonies."

And now judge between me and Jack Wilmot, Earl of Rochester. There is at least one promise I have kept, and at least one wise deed I have done. Put that on my grave.


text: Weird Tales/Volume 36/Issue 2/Core of the Purple Flame


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Author:Robert Henry Leitfred

Works

 * "Planks," in War Stories (March 1927)
 * "Water a la Carte," in War Stories (July 1927)
 * "Ninety Steps Down," in War Stories (September 1927)
 * "Oh, Celestine, Now Could You," in War Stories (September 1927)
 * "East of the Argonne," in Battle Stories (February 1928)
 * "Bayonet Jazz," in Brief Stories (December 1928)
 * "Windows Facing the Street," in Sweetheart Stories (March 1928)
 * "Weary Kilometers," in The Popular Magazine (April 1928)
 * "When Do We Sleep?," in War Stories (July 1928)
 * "Three Canteens," in Over the Top (April 1929)
 * "Fencing the Fokker," in Airplane Stories (April 1929)
 * "Hawk of the Skylanes," in Airplane Stories (May 1929)
 * "Latchstrings to Paradise," in Aces (August 1929)
 * "Fifty White Knights," in Three Star Stories (September 1929)
 * "Where Gravity Ends", in Air Wonder Stories (September 1929)
 * "The Glory Trail," in Aces (December 1929)
 * "Attack Again at Dawn!" in Over the Top (December 1929)
 * "Through Military Channels," in Three Star Magazine (December 1928)
 * "Blind Man’s Courage," in Love and War Stories (January 1930)
 * "Buddies in Arms," in Over the Top (January 1930)
 * "Marne River Madness," in Action Novels (April 1930)
 * "Dead Stick," in Aces (May 1930)
 * "The Water Cart Sector," in Over the Top (June 1930)
 * "13 Down," in Aces (October 1930)
 * "The Mad Runner," in Battle Stories (February 1931)
 * "Pawns of the Air," in Aces (February 1931)
 * "The Crimson Cloud," in Aces (March 1931)
 * "Swirling Waters," in West (April 1931)
 * "The Bullet-Catcher," in Aces (July 1931)
 * "White Death," in Aces (August 1931)
 * "Ships of the Mighty," in Aces (October 1931)
 * "Treason Flight," in Aces (March 1932)
 * "The Disk of Death," in Sky Birds (November 1932)
 * "Avoid Combat," in George Bruce’s Squadron (September 1933)
 * "Prisms of Space," in Astounding Stories (November 1933)
 * "The Dark Angel," in Wings (February-March 1934)
 * "Cyclone Peelot," in Battle Birds (March 1934)
 * "Listening Wires," in The Phantom Detective (June 1934)
 * "Death Tolls the Bell," in Flying Aces (December 1934)
 * "Falcon Fury," in Sky Birds (January 1935)
 * "He Couldn’t Take It," in Short Stories (February 1935)
 * "Escape," in Clues Detective Stories (February 1936)
 * "River Boss," in Top-Notch (February 1936)
 * "The Devil Laughed," in Detective Fiction Weekly (October 1936)
 * "Ghost Control," in The Lone Eagle (October 1936)
 * "Treason Wings," in Dare-Devil Aces (October 1936)
 * The Corpse That Spoke (1936)
 * The Man Who Was Murdered Twice (1937)
 * "Death Cancels the Evidence," in Short Stories (February 1938, a Simon Crole story, alternative title: "Murder is my Racket")
 * "Pay-Off of the Red Shadow," in Short Stories (June 1938)
 * "Claws of the Dark Dragon," in Short Stories (September 1938)
 * "China Boy," in Short Stories (December 1938)
 * "Stolen Fortune," in Australian Women's Weekly Supplement (1938)
 * "Outlaw Cargoes," in Short Stories (February 1939)
 * "Madman’s Holiday," in Wings (Fall 1939)
 * "If with All Your Heart," in Short Stories (March 1940)
 * "Witness, the Wind," in Short Stories (June 1940)
 * "Five Pieces of Silver," in Short Stories (August 1940)
 * "Night Freight," in Short Stories (September 1940, a Simon Crole story)
 * "Until the Day of Peace," in Short Stories (May 1941)
 * "Boss of Red River," in Short Stories (September 1941)
 * "No Evidence Needed," in Short Stories (October 1944)
 * And Death Drove On (1945, as Robert Fleming)
 * "No Vault of Ours," in Short Stories (October 1947)
 * "The Thirteenth Key," in Short Stories (May 1950)
 * "Riverman," in Short Stories (January 1951)
 * And Death Drove On (1945, as Robert Fleming)
 * "No Vault of Ours," in Short Stories (October 1947)
 * "The Thirteenth Key," in Short Stories (May 1950)
 * "Riverman," in Short Stories (January 1951)

title: Author:Robert Henry Leitfred


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Image Issues

 * The problem with these two pages is not that Google haven't made a fine quality scan of the maps; however they did not bother to fold the (!) things out beforehand. It seems a bit of a waste simply importing these fragments. Does anybody have access to an alternative? MODCHK (talk) 07:00, 30 October 2012 (UTC)


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User:CheckDance

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title: User:CheckDance


text: The Dictionary of Australasian Biography/Heussler, Hon. Johann Christian


text: The Dictionary of Australasian Biography/Heydon, Hon. Louis Francis


text: The Dictionary of Australasian Biography/Heyne, E. B.


text: The Dictionary of Australasian Biography/Hickson, Robert Rowan Purdon


text: The Dictionary of Australasian Biography/Higgins, Right Rev. Joseph


text: The Dictionary of Australasian Biography/Higinbotham, His Honour the Hon. George


text: The Dictionary of Australasian Biography/Hill, Henry John


text: The Dictionary of Australasian Biography/Hindmarsh, Rear-Admiral Sir John


text: The Dictionary of Australasian Biography/Hingston, James


text: The Dictionary of Australasian Biography/Hislop, John


text: The Dictionary of Australasian Biography/Hislop, Hon. Thomas William


text: The Dictionary of Australasian Biography/Hitchin, Edward William


text: The Dictionary of Australasian Biography/Hixson, Capt. Francis


text: The Dictionary of Australasian Biography/Hobbs, William


text: The Dictionary of Australasian Biography/Hobhouse, Right Rev. Edmund


text: The Dictionary of Australasian Biography/Hocken, Thomas Morland


text: The Dictionary of Australasian Biography/Hocking, Henry Hicks


text: The Dictionary of Australasian Biography/Hoddle, Robert


text: The Dictionary of Australasian Biography/Hodges, His Honour Henry Edward Agincourt


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 There were to be no more free grants. In the settled districts, all land was to be put up for auction; if less than five shillings an acre was offered, it was not to be sold; when the offers rose above that price, it was to be given to the highest bidder. This was regarded as a very fair arrangement; and, as a large sum of money was annually received from the sale of land, the government was able to resume the practice—discontinued in 1818—of assisting poor people in Europe to emigrate to the colony. Beyond the surveyed districts, the land was occupied by squatters, who settled down where they pleased, but had no legal right to their 'runs,' as they were called. With regard to these lands, new regulations were urgently required, for the squatters, who were liable to be turned off at a moment's notice, felt themselves in a very precarious position. Besides, as their sheep increased rapidly and the flocks of neighbouring squatters interfered with one another, violent feuds sprang up and were carried on with much bitterness. To put an end to these evils, Governor Bourke ordered the squatters to apply for the land they required. He promised to have boundaries marked out; but gave notice that he would in future charge a small rent, proportioned to the number of sheep the land could support. In return he would secure to each squatter the peaceable occupation of his run, until the time came when it should be required for sale. This regulation did much to secure the stability of squatting interests in New South Wales. After ruling well and wisely for six years, Governor Bourke retired, in the year 1837, amid the sincere regrets of the whole colony."

A contemporary eye-witness, Mr. Marjoribanks, speaks of Sir Richard Bourke as being "extremely popular amongst all classes. He was a man that scorned oppression of any

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 kind, but he was remarkably conscientious in endeavouring to do justice to all. Whatever he considered right, he carried into effect boldly and fearlessly, disregarding equally threats and flattery. He was so much beloved, indeed, and his character for the conscientious discharge of his duty is still held in such veneration, that I have seen tears come to the eyes of many of the people in that country whenever his name was mentioned. They collected several thousand pounds for a monument to him, which was on the eve of being erected when I left Sydney, and he will be the first governor to whom that honour has been paid. He returned home by way of Chili, on the west coast of South America, and his fame had gone before him, as, when he landed in Valparaiso, the authorities there turned out to pay him every respect in their power."

The monument here referred to assumed the form of a splendid statue, erected in the Sydney Domain, and bearing an inscription which is an apt summary of the good work achieved by this great Irish-Australian governor: "This statue of Lieutenant-General Sir Richard Bourke, K.C.B., is erected by the people of New South Wales, to record his able, honest, and benevolent administration from 1831 to 1837. Selected for the government at a period of singular difficulty, his judgment, urbanity, and firmness justified the choice. Comprehending at once the vast resources peculiar to this colony, he applied them for the first time systematically to its benefit. He voluntarily divested himself of the prodigious influence arising from the assignment of penal labour, and enacted just and salutary laws for the amelioration of penal discipline. He was the first governor who published satisfactory accounts of the public receipts and expenditure. Without oppression or detriment to any

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 interest, he raised the revenue to a vast amount, and from its surplus realised extensive plans of immigration. He established religious equality on a just and firm basis, and sought to provide for all, without distinction of sect, a sound and adequate system of national education. He constructed various works of permanent utility. He founded the flourishing settlement of Port Phillip, and threw open the wilds of Australia to pastoral enterprise. He established savings banks, and was the patron of the first mechanics' institute. He created an equitable tribunal for determining upon claims to grants of lands. He was the warm friend of the liberty of the press. He extended trial by jury after its almost total suspension for many years. By these and numerous other measures for the moral, religious and general improvement of all classes, he raised the colony to unexampled prosperity, and retired amid the reverent and affectionate regrets of the people, having won their confidence by his integrity, their gratitude by his services, their admiration by his public talents, and their esteem by his private worth."

Amongst the successors of Sir Richard Bourke in the governorship of New South Wales, Sir John Young (afterwards Lord Lisgar), a County Cavan man; and Sir Hercules Robinson, a son of Westmeath, were perhaps the most conspicuous for their executive ability and the widespread popularity they acquired. A ripe scholar and a gifted speaker, the public addresses of Sir Hercules Robinson were invariably of a high order of excellence, and well merited! the honour of collection and republication in permanent form that has since been paid to them. His brother. Sir William Robinson, who now rules over the extensive colony of South Australia, has attained distinction in another field

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