text:
Page:EB1911 - Volume 01.djvu/80

 M‘Grigor (1778–1851), the military surgeon and director-general of the Army Medical Department, who was thrice elected lord rector of the College.

Bridges.—The Dee is crossed by four bridges,—the old bridge, the Wellington suspension bridge, the railway bridge, and Victoria Bridge, opposite Market Street. The first, till 1832 the only access to the city from the south, consists of seven semicircular ribbed arches, is about 30 ft. high, and was built early in the 16th century by Bishops Elphinstone and Dunbar. It was nearly all rebuilt in 1718–1723, and in 1842 was widened from 14 to 26 ft. The bridge of Don has five granite arches, each 75 ft. in span, and was built in 1827–1832. A little to the west is the Auld Brig o’ Balgownie, a picturesque single arch spanning the deep black stream, said to have been built by King Robert I., and celebrated by Byron in the tenth canto of Don Juan.

Harbour.—A defective harbour, with a shallow sand and gravel bar at its entrance, long retarded the trade of Aberdeen, but under various acts since 1773 it was greatly deepened. The north pier, built partly by Smeaton in 1775–1781, and partly by Telford in 1810–1815, extends nearly 3000 ft. into the North Sea. It increases the depth of water on the bar from a few feet to 22 or 24 ft. at spring tides and to 17 or 18 ft. at neap. A wet dock, of 29 acres, and with 6000 ft. of quay, was completed in 1848 and called Victoria Dock in honour of the queen’s visit to the city in that year. Adjoining it is the Upper Dock. By the Harbour Act of 1868, the Dee near the harbour was diverted from the south at a cost of £80,000, and 90 acres of new ground (in addition to 25 acres formerly made up) were provided on the north side of the river for the Albert Basin (with a graving dock), quays and warehouses. A breakwater of concrete, 1050 ft. long, was constructed on the south side of the stream as a protection against south-easterly gales. On Girdleness, the southern point of the bay, a lighthouse was built in 1833. Near the harbour mouth are three batteries mounting nineteen guns.

Industry.—Owing to the variety and importance of its chief industries Aberdeen is one of the most prosperous cities in Scotland. Very durable grey granite has been quarried near Aberdeen for more than 300 years, and blocked and dressed paving “setts,” kerb and building stones, and monumental and other ornamental work of granite have long been exported from the district to all parts of the world. This, though once the predominant industry, has been surpassed by the deep-sea fisheries, which derived a great impetus from beam-trawling, introduced in 1882, and steam line fishing in 1889, and threaten to rival if not to eclipse those of Grimsby. Fish trains are despatched to London daily. Most of the leading industries date from the 18th century, amongst them woollens (1703), linen (1749) and cotton (1779). These give employment to several thousands of operatives. The paper-making industry is one of the most famous and oldest in the city, paper having been first made in Aberdeen in 1694. Flax-spinning and jute and comb-making factories are also very flourishing, and there are successful foundries and engineering works. There are large distilleries and breweries, and chemical works employing many hands. In the days of wooden ships ship-building was a flourishing industry, the town being noted for its fast clippers, many of which established records in the “tea races.” The introduction of trawling revived this to some extent, and despite the distance of the city from the iron fields there is a fair yearly output of iron vessels. Of later origin are the jam, pickle and potted meat factories, hundreds of acres having been laid down in strawberries and other fruits within a few miles of the city.

History.—Aberdeen was an important place as far back as the 12th century. William the Lion had a residence in the city, to which he gave a charter in 1179 confirming the corporate rights granted by David I. The city received other royal charters later. It was burned by the English king, Edward III., in 1336, but it was soon rebuilt and extended, and called New Aberdeen. The burgh records are the oldest in Scotland. They begin in 1398 and with one brief break are complete to the present day. For many centuries the city was subject to attacks by the neighbouring barons, and was strongly fortified, but the gates were all removed by 1770. In 1497 a blockhouse was built at the harbour mouth as a protection against the English. During the struggles between the Royalists and Covenanters the city was impartially plundered by both sides. In 1715 the Earl Marischal proclaimed the Old Pretender at Aberdeen, and in 1745 the duke of Cumberland resided for a short time in the city before attacking the Young Pretender. The motto on the city arms is “Bon Accord,” which formed the watchword of the Aberdonians while aiding Robert Bruce in his battles with the English.

Population.—In 1396 the population was about 3000. By 1801 it had become 26,992; in 1841 it was 63,262; (1891) 121,623; (1901) 153,503.

.—The charters of the burgh; extracts from the council register down to 1625, and selections from the letters, guildry and treasurer’s accounts, forming 3 vols. of the Spalding Club; Cosmo Innes, Registrum Episcopatus Aberdonensis, Spalding Club; Walter Thom, The History of Aberdeen (1811); Robert Wilson, Historical Account and Delineation of Aberdeen (1822); William Kennedy, The Annals of Aberdeen (1818); Orem, Description of the Chanonry, Cathedral and King’s College of Old Aberdeen, 1724–1725 (1830); Sir Andrew Leith Hay of Rannes, The Castellated Architecture of Aberdeen; Giles, Specimens of Old Castellated Houses of Aberdeen (1838); James Bruce, Lives of Eminent Men of Aberdeen (1841); J. Gordon, Description of Both Towns of Aberdeen (Spalding Club, 1842); Joseph Robertson, The Book of Bon-Accord (Aberdeen, 1839); W. Robbie, Aberdeen: its Traditions and History (Aberdeen, 1893); G. G. Burr and A. M. Munro, Old Landmarks of Aberdeen (Aberdeen, 1886); A. M. Munro, Memorials of the Aldermen, Provosts and Lord Provosts of Aberdeen (Aberdeen, 1897); P. J. Anderson, Charters, &c., illustrating the History of the Royal Burgh of Aberdeen (Aberdeen, 1890); Selections from the Records of Marischal College (New Spalding Club, 1889, 1898–1899); J. Cooper, Chartulary of the Church of St Nicholas (New Spalding Club, 1888, 1892); G. Cadenhead, Sketch of the Territorial History of the Burgh of Aberdeen (Aberdeen, 1876); W. Cadenhead, Guide to the City of Aberdeen (Aberdeen, 1897); A. Smith, History and Antiquities of New and Old Aberdeen (Aberdeen, 1882).

ABERDEEN, a city and the county-seat of Brown county, South Dakota, U.S.A., about 125 m. N.E. of Pierre. Pop. (1890) 3182; (1900) 4087, of whom 889 were foreign born; (1905) 5841; (1910) 10,753. Aberdeen is served by the Chicago, Milwaukee and St Paul, the Great Northern, the Minneapolis and St Louis, and the Chicago and North Western railways. It is the financial and trade centre for the northern part of the state, a fine agricultural region, and in 1908 had five banks and a number of wholesale houses. The city is the seat of the Northern Normal and Industrial School, a state institution, and has a Carnegie library; the principal buildings are the court house and the government buildings. Artesian wells furnish good water-power, and artesian-well supplies, grain pitchers, brooms, chemicals and flour are manufactured. The municipality owns and operates the water-works. Aberdeen was settled in 1880, and was chartered as a city in 1883.

ABERDEENSHIRE, a north-eastern county of Scotland, bounded N. and E. by the North Sea, S. by Kincardine, Forfar and Perth, and W. by Inverness and Banff. It has a coast-line of 65 m., and is the sixth Scottish county in area, occupying 1,261,887 acres or 1971 sq. m. The county is generally hilly, and from the south-west, near the centre of Scotland, the Grampians send out various branches, mostly to the north-east. The shire is popularly divided into five districts. Of these the first is Mar, mostly between the Dee and Don, which nearly covers the southern half of the county and contains the city of Aberdeen. It is mountainous, especially (q.v.), which contains the greatest mass of elevated land in the British Isles. The soil on the Dee is sandy, and on the Don loamy. The second district, Formartine, between the lower Don and Ythan, has a sandy coast, which is succeeded inland by a clayey, fertile, tilled tract, and then by low hills, moors, mosses and tilled land. Buchan, the third district, lies north of the Ythan, and, comprising the north-east of the county, is next in size to Mar, parts of the coast being bold and rocky, the interior bare, low, flat, undulating and in places peaty. On the coast, 6 m. S. of Peterhead, are the Bullers of Buchan—a basin in which the sea, entering by a natural arch, boils up violently in stormy weather. Buchan Ness is the most easterly point of Scotland. The fourth

title: Page:EB1911 - Volume 01.djvu/80


text:
Page:EB1911 - Volume 01.djvu/79

 The Art Gallery and Museum at Schoolhill, built in the Italian Renaissance style of red and brown granite, contains an excellent collection of pictures, the Macdonald Hall of portraits of contemporary artists by themselves being of altogether exceptional interest and unique of its kind in Great Britain. The public library, magnificently housed, contains more than 60,000 volumes. The theatre in Guild Street is the chief seat of dramatic, as the Palace Theatre in Bridge Place is of variety entertainment. The new buildings of Marischal College fronting Broad Street, opened by King Edward VII. in 1906, form one of the most splendid examples of modern architecture in Great Britain; the architect, Alexander Marshall Mackenzie, a native of Aberdeen, having adapted his material, white granite, to the design of a noble building with the originality of genius.

Churches.—Like most Scottish towns, Aberdeen is well equipped with churches, most of them of good design, but few of special interest. The East and West churches of St Nicholas, their kirkyard separated from Union Street by an Ionic façade, 147 ft. long, built in 1830, form one continuous building, 220 ft. in length, including the Drum Aisle (the ancient burial-place of the Irvines of Drum) and the Collison Aisle, which divide them and which formed the transept of the 12th-century church of St Nicholas. The West Church was built in 1775, in the Italian style, the East originally in 1834 in the Gothic. In 1874 a fire destroyed the East Church and the old central tower with its fine peal of nine bells, one of which, Laurence or “Lowrie,” was 4 ft. in diameter at the mouth, 3 ft. high and very thick. The church was rebuilt and a massive granite tower erected over the intervening aisles at the cost of the municipality, a new peal of 36 bells, cast in Holland, being installed to commemorate the Victorian jubilee of 1887. The Roman Catholic Cathedral in Huntly Street, a Gothic building, was erected in 1859. The see of Aberdeen was first founded at Mortlach in Banffshire by Malcolm II. in 1004 to celebrate his victory there over the Danes, but in 1137 David I. transferred the bishopric to Old Aberdeen, and twenty years later the cathedral of St Machar, situated a few hundred yards from the Don, was begun. Save during the episcopate of William Elphinstone (1484–1511), the building progressed slowly. Gavin Dunbar, who followed him in 1518, was enabled to complete the structure by adding the two western spires and the southern transept. The church suffered severely at the Reformation, but is still used as the parish church. It now consists of the nave and side aisles. It is chiefly built of outlayer granite, and, though the plainest cathedral in Scotland, its stately simplicity and severe symmetry lend it unique distinction. On the flat panelled ceiling of the nave are the heraldic shields of the princes, noblemen and bishops who shared in its erection, and the great west window contains modern painted glass of excellent colour and design. The cemeteries are St Peter’s in Old Aberdeen, Trinity near the links, Nellfield at the junction of Great Western and Holburn Roads, and Allenvale, very tastefully laid out, adjoining Duthie Park.

Education.—Aberdeen University consists of King’s College in Old Aberdeen, founded by Bishop Elphinstone in 1494, and Marischal College, in Broad Street, founded in 1593 by George Keith, 5th earl Marischal, which were incorporated in 1860. Arts and divinity are taught at King’s, law, medicine and science at Marischal. The number of students exceeds 800 yearly. The buildings of both colleges are the glories of Aberdeen. King’s forms a quadrangle with interior court, two sides of which have been rebuilt, and a library wing has been added. The Crown Tower and the Chapel, the oldest parts, date from 1500. The former is surmounted by a structure about 40 ft. high, consisting of a six-sided lantern and royal crown, both sculptured, and resting on the intersections of two arched ornamental slips rising from the four corners of the top of the tower. The choir of the chapel still contains the original oak canopied stalls, miserere seats and lofty open screens in the French flamboyant style, and of unique beauty of design and execution. Their preservation was due to the enlightened energy of the principal at the time of the Reformation, who armed his folk to save the building from the barons of the Mearns after they had robbed St Machar’s of its bells and lead. Marischal College is a stately modern building, having been rebuilt in 1836–1841, and greatly extended several years later at a cost of £100,000. The additions to the buildings opened by King Edward VII. in 1906 have been already mentioned. The beautiful Mitchell Tower is so named from the benefactor (Dr Charles Mitchell) who provided the splendid graduation hall. The opening of this tower in 1895 signalized the commemoration of the four hundredth anniversary of the foundation of the university. The University Library comprises nearly 100,000 books. A Botanic Garden was presented to the university in 1899. Aberdeen and Glasgow Universities combine to return one member to Parliament. The United Free Church Divinity Hall in Alford Place, in the Tudor Gothic style, dates from 1850. The Grammar School, founded in 1263, was removed in 1861–1863 from its old quarters in Schoolhill to a large new building, in the Scots Baronial style, off Skene Street. Robert Gordon’s College in Schoolhill was founded in 1729 by Robert Gordon of Straloch and further endowed in 1816 by Alexander Simpson of Collyhill. Originally devoted (as Gordon’s Hospital) to the instruction and maintenance of the sons of poor burgesses of guild and trade in the city, it was reorganized in 1881 as a day and night school for secondary and technical education, and has since been unusually successful. Besides a High School for Girls and numerous board schools, there are many private higher-class schools. Under the Endowments Act 1882 an educational trust was constituted which possesses a capital of £155,000. At Blairs, in Kincardineshire, five miles S.W. of Aberdeen, is St Mary’s Roman Catholic College for the training of young men intended for the priesthood.

Charities.—The Royal Infirmary, in Woolmanhill, established in 1740, rebuilt in the Grecian style in 1833–1840, and largely extended after 1887 as a memorial of Queen Victoria’s jubilee; the Royal Asylum, opened in 1800; the Female Orphan Asylum, in Albyn Place, founded in 1840; the Blind Asylum, in Huntly Street, established in 1843; the Royal Hospital for Sick Children; the Maternity Hospital, founded in 1823; the City Hospital for Infectious Diseases; the Deaf and Dumb Institution; Mitchell’s Hospital in Old Aberdeen; the East and West Poorhouses, with lunatic wards; and hospitals devoted to specialized diseases, are amongst the most notable of the charitable institutions. There are, besides, industrial schools for boys and girls and for Roman Catholic children, a Female School of Industry, the Seabank Rescue Home, Nazareth House and Orphanage, St Martha’s Home for Girls, St Margaret’s Convalescent Home and Sisterhood, House of Bethany, the Convent of the Sacred Heart and the Educational Trust School.

Parks and Open Spaces.—Duthie Park, of 50 acres, the gift of Miss Elizabeth Crombie Duthie of Ruthrieston, occupies an excellent site on the north bank of the Dee. Victoria Park (13 acres) and its extension Westburn Park (13 acres) are situated in the north-western area; farther north lies Stewart Park (11 acres), called after Sir D. Stewart, lord provost in 1893. The capacious links bordering the sea between the mouths of the two rivers are largely resorted to for open-air recreation; there is here a rifle range where a “wapinschaw,” or shooting tournament, is held annually. Part is laid out as an 18-hole golf course; a section is reserved for cricket and football; a portion has been railed off for a race-course, and a bathing-station has been erected. Union Terrace Gardens are a popular rendezvous in the heart of the city.

Statues.—In Union Terrace Gardens stands a colossal statue in bronze of Sir William Wallace, by W. G. Stevenson, R.S.A. (1888). In the same gardens are a bronze statue of Burns and Baron Marochetti’s seated figure of Prince Albert. In front of Gordon’s College is the bronze statue, by T. S. Burnett, A.R.S.A., of General Gordon (1888). At the east end of Union Street is the bronze statue of Queen Victoria, erected in 1893 by the royal tradesmen of the city. Near the Cross stands the granite statue of the 5th duke of Gordon (d. 1836). Here may also be mentioned the obelisk of Peterhead granite, 70 ft. high, erected in the square of Marischal College to the memory of Sir James

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

title: Page:EB1911 - Volume 01.djvu/79


text:
Page:EB1911 - Volume 01.djvu/60

 {|Width=75%
 * Width=15%|
 * width=13%|A.A.||Associate of Arts.
 * A.B.||Able-bodied seaman; (in America) Bachelor of Arts.
 * A.D.C.||Aide-de-Camp.
 * A.M.||(Artium Magister), Master of Arts.
 * A.R.A||Associate of the Royal Academy.
 * A.R.I.B.A||Associate of the Royal Institution of British Architects.
 * A.R.S.A.||Associate of the Royal Scottish Academy.
 * B.A.||Bachelor of Arts.
 * Bart.||Baronet.
 * B.C.L.||Bachelor of Civil Law.
 * B.D.||Bachelor of Divinity.
 * B.LL.||Bachelor of Laws.
 * B.Sc.||Bachelor of Science.
 * C.||Chairman.
 * C.A.||Chartered Accountant.
 * C.B.||Companion of the Bath.
 * C.E.||Civil Engineer.
 * C.I.E.||Companion of the Order of the Indian Empire.
 * C.M||(Chirurgiae Magister), Master in Surgery.
 * C.M.G.||Companion of St Michael and St George.
 * C.S.I.||Companion of the Star of India.
 * D.C.L.||Doctor of Civil Law.
 * D.D.||Doctor of Divinity.
 * D.Lit. or Litt. D.||Doctor of Literature.
 * D.M.||Doctor of Medicine (Oxford).
 * D.Se.||Doctor of Science.
 * D.S.O.||Distinguished Service Order.
 * Ebor.||(Eboraceusis) of York.
 * F.C.S.||Fellow of the Chemical Society
 * F.D.||(Fidei Defensor), Defender of the Faith.
 * F.F.P.S.||Fellow of the Faculty of Physicians and Surgeons (Glasgow).
 * F.G.S.||Fellow of the Geological Society.
 * F.K.Q.C.P.I.||Fellow of King and Queen's College of Physicians in Ireland.
 * F.L.S.||Fellow of the Linnaean Society.
 * F.M.||Field Marshal.
 * F.P.S.||Fellow of the Philological Society.
 * F.R.A.S.||Fellow of the Royal Astronomical Society.
 * F.R C.P.||Fellow of the Royal College of Physicians.
 * F.R.C.P.E.||Fellow of the Royal College of Physicians of Edinburgh.
 * F.R.C.S.||Fellow of the Royal College of Surgeons.
 * F.R.G.S.||Fellow of the Royal Geographical society.
 * F.R.H.S.||Fellow of the Royal Horticultural Society.
 * F.R.Hist.Soc.||Fellow of the Royal Historical Society.
 * F.R.I.B.A.||Fellow of the Royal Institution of British Architects.
 * F.R.S.||Fellow of the Royal Society.
 * F.R.S.E.||Fellow of the Royal Society of Edinburgh.
 * F.R.S.L.||Fellow of the Royal Society of Literature.
 * F.S.A.||Fellow of the Society of Antiquaries.
 * F.S.S.||Fellow of the Statistical Society.
 * F.Z.S.||Fellow of the Zoological Society.
 * G.C.B.||Knight Grand Cross of the Bath.
 * G.C.H.||Knight Grand Cross of Hanover.
 * G.C.I.E.||Knight Grand Commander of the Order of the Indian Empire.
 * G.C.M.G.||Knight Grand Cross of St Michael and St George.
 * G.C.S.I.||Knight Grand Commander of the Star of India.
 * G.C.V.O.||Knight Grand Commander of the Victorian Order.
 * H.H.||His or Her Highness.
 * H.I.H.||His or Her Imperial Highness.
 * H.I.M.||His or Her Imperial Majesty.
 * H.M.||His or Her Majesty.
 * H.R.H.||His or Her Royal Highness.
 * H.S.H.||His or Her Serene Highness.
 * J.||Judge
 * J.C.D.||(Juris Canonici Doctor, or Juris Civilis Doctor), Doctor of Canon or Civil Law.
 * J.U.D.||(Juris utriusque Doctor), Doctor of Civil and Canon Law.
 * J.P.||Justice of the Peace.
 * K.C.||King's Counsel.
 * K.C.B.||Knight Commander of the Bath.
 * K.C.I.E.||Knight Commander of the Order of the Indian Empire.
 * K.C.M.G.||Knight Commander of St Michael and St George.
 * K.C.S.I.||Knight Commander of the Star of India.
 * K.C.V.O.||Knight Commander of the Victorian Order.
 * K.G.||Knight of the Garter.
 * K.P.||Knight of St Patrick.
 * K.T.||Knight of the Thistle.
 * L.A.H.||Licentiate of the Apothecaries' Hall.
 * L.C.C.||London County Council, or Councillor.
 * L.C.J.||Lord Chief Justice.
 * L.J.||Lord Justice.
 * L.L.A.||Lady Literate in Arts.
 * LL.B.||(Legum Baccalaureus), Bachelor of Laws.
 * LL.D.||(Legum Doctor), Doctor of Laws.
 * LL.M.||(Legum Magister), Master of Laws..
 * L.R.C.P.||Licentiate of the Royal College of Physicians.
 * L.R.C.S.||Licentiate of the Royal College of Surgeons.
 * L.S.A.||Licentiate of the Apothecaries' Society.
 * M.A.||Master of Arts.
 * M.B.||(Medicinae Baccaloureus), Bachelor of Medicine.
 * M.C.||Member of Congress.
 * M.D.||(Medicinae Doctor), Doctor of Medicine.
 * M.Inst.C.E.||Member of the Institute of Civil Engineers.
 * M.P.||Member of Parliament.
 * M.R.||Master of the Rolls.
 * M.R.C.P.||Member of the Royal College of Physicians.
 * M.R.C.S.||Member of the Royal College of Surgeons.
 * M.R.I.A.||Member of the Royal Irish Academy.
 * Mus.B.||Bachelor of Music.
 * Mus.D.||Doctor of Music.
 * M.V.O.||Member of the Victorian Order.
 * N.P.||Notary Public.
 * O.M.||Order of Merit.
 * P.C.||Privy Councillor.
 * Ph.D.||(Philosophiae Doctor), Doctor of Philosophy.
 * P.P.||Parish Priest.
 * P.R.A.||President of the Royal Academy.
 * R.||(Rex, Regina), King, Queen.
 * R. & I.||Rex et Imperator.
 * R.A.||Royal Academician, Royal Artillery.
 * R.A.M.||Royal Academy of Music.
 * R.E.||Royal Engineers.
 * Reg. Prof.||Regius Professor.
 * R.M.||Royal Marines, Resident Magistrate.
 * R.N.||Royal Navy.
 * S. or St.||Saint.
 * S.S.C.||Solicitor before the Supreme Courts [of Scotland].
 * S.T.P.||(Sacrosanctae Theologian Professor), Professor of Sacred Theology.
 * V.C.||Vice-Chancellor, Victoria Cross.
 * V.G.||Vicar-General.
 * V.S.||Veterinary Surgeon.
 * W.S.||Writer to the Signet [in Scotland]. Equivalent to Attorney.
 * ac.||acre.
 * bar.||barrel.
 * bus.||bushel.
 * c.||cent. mo. month.
 * c.||(or cub.) ft. &c. cubic foot, &c.
 * cwt.||hundredweight.
 * d.||(denarius), penny.
 * deg.||degree.
 * dr.||drachm or dram.
 * dwt.||pennyweight.
 * f.||franc.
 * fl.||florin.
 * ft.||foot.
 * fur.||furlong.
 * gal.||gallon.
 * gr.||grain.
 * h. or hr.||hour.
 * hhd.||hogshead,
 * in.||inch.
 * kilo.||kilometre.
 * L.,. £. or l.|||(libra), pound (money).
 * lb. or .|||(libra), pound (weight).
 * m. or mi.||mile, minute.
 * m.||minim.
 * na.||nail.
 * oz.||ounce.
 * pk.||peck.
 * po.||pole.
 * pt.||pint.
 * q.||(quadrans), farthing.
 * qr.||quarter.
 * qt.||quart.
 * ro.||rood.
 * Rs. ||rupees.
 * s. or /||(solidus), shilling.
 * s. or sec.||second.
 * sc. or scr.||scruple.
 * sq. ft. &c.||square foot, &c.
 * st.||stone.
 * yd.||yard.
 * A.||Accepted.
 * A.C.||(Ante Christum), Before Christ.
 * acc., a/c. or acct.||Account.
 * A.D.||(Anno Domini), In the year of our Lord.
 * A.E.I.O.U.||Austriae est imperare orbi universo, or Alles Erdreich Ist Oesterreich Unterthan.
 * Aet. or Aetat.||(Aetatis, [anno]), In the year of his age.
 * A.H.||(Anno Hegirae), In the year of the Hegira (the Mohammedan era).
 * }
 * LL.M.||(Legum Magister), Master of Laws..
 * L.R.C.P.||Licentiate of the Royal College of Physicians.
 * L.R.C.S.||Licentiate of the Royal College of Surgeons.
 * L.S.A.||Licentiate of the Apothecaries' Society.
 * M.A.||Master of Arts.
 * M.B.||(Medicinae Baccaloureus), Bachelor of Medicine.
 * M.C.||Member of Congress.
 * M.D.||(Medicinae Doctor), Doctor of Medicine.
 * M.Inst.C.E.||Member of the Institute of Civil Engineers.
 * M.P.||Member of Parliament.
 * M.R.||Master of the Rolls.
 * M.R.C.P.||Member of the Royal College of Physicians.
 * M.R.C.S.||Member of the Royal College of Surgeons.
 * M.R.I.A.||Member of the Royal Irish Academy.
 * Mus.B.||Bachelor of Music.
 * Mus.D.||Doctor of Music.
 * M.V.O.||Member of the Victorian Order.
 * N.P.||Notary Public.
 * O.M.||Order of Merit.
 * P.C.||Privy Councillor.
 * Ph.D.||(Philosophiae Doctor), Doctor of Philosophy.
 * P.P.||Parish Priest.
 * P.R.A.||President of the Royal Academy.
 * R.||(Rex, Regina), King, Queen.
 * R. & I.||Rex et Imperator.
 * R.A.||Royal Academician, Royal Artillery.
 * R.A.M.||Royal Academy of Music.
 * R.E.||Royal Engineers.
 * Reg. Prof.||Regius Professor.
 * R.M.||Royal Marines, Resident Magistrate.
 * R.N.||Royal Navy.
 * S. or St.||Saint.
 * S.S.C.||Solicitor before the Supreme Courts [of Scotland].
 * S.T.P.||(Sacrosanctae Theologian Professor), Professor of Sacred Theology.
 * V.C.||Vice-Chancellor, Victoria Cross.
 * V.G.||Vicar-General.
 * V.S.||Veterinary Surgeon.
 * W.S.||Writer to the Signet [in Scotland]. Equivalent to Attorney.
 * ac.||acre.
 * bar.||barrel.
 * bus.||bushel.
 * c.||cent. mo. month.
 * c.||(or cub.) ft. &c. cubic foot, &c.
 * cwt.||hundredweight.
 * d.||(denarius), penny.
 * deg.||degree.
 * dr.||drachm or dram.
 * dwt.||pennyweight.
 * f.||franc.
 * fl.||florin.
 * ft.||foot.
 * fur.||furlong.
 * gal.||gallon.
 * gr.||grain.
 * h. or hr.||hour.
 * hhd.||hogshead,
 * in.||inch.
 * kilo.||kilometre.
 * L.,. £. or l.|||(libra), pound (money).
 * lb. or .|||(libra), pound (weight).
 * m. or mi.||mile, minute.
 * m.||minim.
 * na.||nail.
 * oz.||ounce.
 * pk.||peck.
 * po.||pole.
 * pt.||pint.
 * q.||(quadrans), farthing.
 * qr.||quarter.
 * qt.||quart.
 * ro.||rood.
 * Rs. ||rupees.
 * s. or /||(solidus), shilling.
 * s. or sec.||second.
 * sc. or scr.||scruple.
 * sq. ft. &c.||square foot, &c.
 * st.||stone.
 * yd.||yard.
 * A.||Accepted.
 * A.C.||(Ante Christum), Before Christ.
 * acc., a/c. or acct.||Account.
 * A.D.||(Anno Domini), In the year of our Lord.
 * A.E.I.O.U.||Austriae est imperare orbi universo, or Alles Erdreich Ist Oesterreich Unterthan.
 * Aet. or Aetat.||(Aetatis, [anno]), In the year of his age.
 * A.H.||(Anno Hegirae), In the year of the Hegira (the Mohammedan era).
 * }
 * c.||cent. mo. month.
 * c.||(or cub.) ft. &c. cubic foot, &c.
 * cwt.||hundredweight.
 * d.||(denarius), penny.
 * deg.||degree.
 * dr.||drachm or dram.
 * dwt.||pennyweight.
 * f.||franc.
 * fl.||florin.
 * ft.||foot.
 * fur.||furlong.
 * gal.||gallon.
 * gr.||grain.
 * h. or hr.||hour.
 * hhd.||hogshead,
 * in.||inch.
 * kilo.||kilometre.
 * L.,. £. or l.|||(libra), pound (money).
 * lb. or .|||(libra), pound (weight).
 * m. or mi.||mile, minute.
 * m.||minim.
 * na.||nail.
 * oz.||ounce.
 * pk.||peck.
 * po.||pole.
 * pt.||pint.
 * q.||(quadrans), farthing.
 * qr.||quarter.
 * qt.||quart.
 * ro.||rood.
 * Rs. ||rupees.
 * s. or /||(solidus), shilling.
 * s. or sec.||second.
 * sc. or scr.||scruple.
 * sq. ft. &c.||square foot, &c.
 * st.||stone.
 * yd.||yard.
 * A.||Accepted.
 * A.C.||(Ante Christum), Before Christ.
 * acc., a/c. or acct.||Account.
 * A.D.||(Anno Domini), In the year of our Lord.
 * A.E.I.O.U.||Austriae est imperare orbi universo, or Alles Erdreich Ist Oesterreich Unterthan.
 * Aet. or Aetat.||(Aetatis, [anno]), In the year of his age.
 * A.H.||(Anno Hegirae), In the year of the Hegira (the Mohammedan era).
 * }
 * pk.||peck.
 * po.||pole.
 * pt.||pint.
 * q.||(quadrans), farthing.
 * qr.||quarter.
 * qt.||quart.
 * ro.||rood.
 * Rs. ||rupees.
 * s. or /||(solidus), shilling.
 * s. or sec.||second.
 * sc. or scr.||scruple.
 * sq. ft. &c.||square foot, &c.
 * st.||stone.
 * yd.||yard.
 * A.||Accepted.
 * A.C.||(Ante Christum), Before Christ.
 * acc., a/c. or acct.||Account.
 * A.D.||(Anno Domini), In the year of our Lord.
 * A.E.I.O.U.||Austriae est imperare orbi universo, or Alles Erdreich Ist Oesterreich Unterthan.
 * Aet. or Aetat.||(Aetatis, [anno]), In the year of his age.
 * A.H.||(Anno Hegirae), In the year of the Hegira (the Mohammedan era).
 * }
 * sq. ft. &c.||square foot, &c.
 * st.||stone.
 * yd.||yard.
 * A.||Accepted.
 * A.C.||(Ante Christum), Before Christ.
 * acc., a/c. or acct.||Account.
 * A.D.||(Anno Domini), In the year of our Lord.
 * A.E.I.O.U.||Austriae est imperare orbi universo, or Alles Erdreich Ist Oesterreich Unterthan.
 * Aet. or Aetat.||(Aetatis, [anno]), In the year of his age.
 * A.H.||(Anno Hegirae), In the year of the Hegira (the Mohammedan era).
 * }
 * A.||Accepted.
 * A.C.||(Ante Christum), Before Christ.
 * acc., a/c. or acct.||Account.
 * A.D.||(Anno Domini), In the year of our Lord.
 * A.E.I.O.U.||Austriae est imperare orbi universo, or Alles Erdreich Ist Oesterreich Unterthan.
 * Aet. or Aetat.||(Aetatis, [anno]), In the year of his age.
 * A.H.||(Anno Hegirae), In the year of the Hegira (the Mohammedan era).
 * }
 * A.E.I.O.U.||Austriae est imperare orbi universo, or Alles Erdreich Ist Oesterreich Unterthan.
 * Aet. or Aetat.||(Aetatis, [anno]), In the year of his age.
 * A.H.||(Anno Hegirae), In the year of the Hegira (the Mohammedan era).
 * }
 * A.H.||(Anno Hegirae), In the year of the Hegira (the Mohammedan era).
 * }

title: Page:EB1911 - Volume 01.djvu/60


text:
Page:The cutters' practical guide to the cutting of ladies' garments.djvu/125

Tailor and Cutter Business Notices, continued.

The ladies trade has greatly increased the business of our pattern department. Many who find no difficulty in cutting for and pleasing gentlemen, lack the necessary confidence in "tackling" a lady's garment. This is amply provided for in the perfect fitting models supplied at the "Tailor and Cutter" Office. These, as our illustrated chart shews, are supplied in all the new and popular styles. Very many find these patterns a great acquisition, and those who find the slightest difficulty in fitting and pleasing their lady customers, should not hesitate in making a trial of our ladies' models. The saving in time, the comfort, and the profit will be found more than a hundred fold the nominal amount charged for the patterns.

Those of our patrons who may desire to have Model or Special Cut Patterns forwarded in private envelopes can have them so sent without extra charge, by stating that this is their wish when sending the order.

Some details of our Academy will be found upon other pages, but intending students who have no knowledge of the art should not fail to send for our " Instructor and Guide," some particulars of which will be found on another page, or " Three Months at the Tailor and Cutter Academy," by an Ex-Student, details of which will be found on another page.

A considerable development has recently taken place in connection with our ' Department, and, during recent months, our resources in this direction have been severely taxed. This is, in some measure, owing to the demand which has sprung up for Lady teachers of cutting in technical schools and institutions; and, in order to meet it efficiently, we have fitted up a special room for Lady Students and we are now equally well equipped in this as in our other departments.

An abridged catalogue of these will be found at the end of this chart, and a more extended catalogue, giving more complete details of each of our published works will be forwarded on receipt of stamp for postage. These works afford opportunity for acquiring the art of cutting by self-tuition, to be found in no other publishing firm, and it is only during recent years that such works could be had at any price.

These by well nigh general consent, are pronounced the most artistic and faithful representations of costume ever published. They are our Bi-annual Plate of Gents Fashions, and our Livery Plate, both of which are magnificent pictures. We also supply a splendid hand-coloured Plate illustrating the uniforms worn by the various regiments of the British Army; and a companion picture showing the Dress of the officers and men of the British Navy.

N.B. The large Livery Plate, of which several editions have been called for, id now out of print, and, though changes in the style of Livery garments are not frequently made, an entirely new Plate is being prepared, which will be the finest and most comprehensive illustration of "Liveries up to date" yet produced. It will be duly announced in the Tailor and Cutter, but, as it is a work of considerable magnitude, some little time must necessarily elapse before it is ready for publication.

We also supply Improved Squares, Tapes, Crayons, Crayon Holders, Scissors, Button Covering Machine, Trouser Stretchers, Sleeve Boards, and similar trade appliances.

The importance of a Cutter having shears that he can use with ease and comfort, and that will divide a line on the material with cleanness and certainty, induced us to give our special attention to these, and we have them made to our own pattern and idea. A trial, in every case, has proved that we have been highly successful. This, to many is worth knowing.

We have also made arrangements for the supply of the New Patent Lever Shears, which are pronounced a boon to Cutters; and also for special makes of Shears and Taimmers, such as Heinsch's, Seymour's, &c., full particulars of which appear in our advertisement pages.

Who are now to be found in every important town in the world will be interested to learn that by the introduction and extension of the Parcel Post we are enabled to supply most of the articles described in this catalogue at a cost very little, if anything, in excess of that charged to our patrons in this country.

The reduction in the price charged for postage of books now enables us to send any of our publications to any place in the Postal Union at a uniform rate of 4d. per lb., the price of subscription to the Tailor and Cutter and Ladies Tailor being the same as in England, viz., 14s. and 10s. per annum, respectively.

Patterns, Shears, Books and in fact any goods to the value of £1 will be forwarded free on receipt of an additional shilling, and for orders of larger amount it may be taken as a sufficiently reliable rule, that except where otherwise stated in our Foreign Tariff of Prices, the cost of postage will be covered by the addition of one shilling in the pound. Every precaution will be taken to ensure the delivery of all articles ordered in good condition and in the shortest time possible.

Specially prepared foreign editions of the above journal are now published in

The three last being translated into the language of the countries named, are being received with the greatest favour, not only in the various portions of the Continents where one or other of these languages is a lingua franca, but also amongst the numerous body of German, French, Belgian, Italian, and other foreign tailors residing in England. Full particulars as to agents, prices, &c., will be found on another page.

Every season we have a considerable demand for Private Charts specially prepared for Individual Firms. These are invariably found to facilitate and extend business, showing as they do, that spirit of enterprise which commands the confidence of customers, both new and old. None are in a better position or have larger resources, for getting up such charts. Not only are we at the fountain head of all the new and popular styles. We have also facilities for producing these which no other firm has.

Illustrating New and Popular Styles in Ladies', Gents' and Juvenile Garments, being facsimiles of the figures showing our Model Patterns in the Pink Chart, can, in future, be supplied at a price, which, considering the artistic nature of the engravings, is almost nominal. The*e blocks will be very serviceable for illustrated Circulars, Bill-Heads, Newspaper Advertisements, &c. Full particulars on another page.


text:
Page:Evolution of the thermometer.djvu/11

 and the air begins to cool, then the air in the retort gets thicker and heavier, so that the retort fills with water, and if the glass was made very hot the water will completely fill it."

This simple experiment merely shows the expansion of air by heat and its contraction by cold, and there is no question whatever of measuring the amount of heat; besides, Drebbel had been anticipated by Hero of Alexandria, who described essentially the same phenomena 1,750 years before, and by Drebbel's contemporary della Porta.

Giambattista della Porta of Naples, the precocious author of "Magia Naturalis" (1558), is sometimes credited with the invention of the thermometer, owing to a passage in his book "I tre libri de spiritali," published at Naples in 1606. In this work he describes an experiment devised to measure the expansion of air when heated by a fire; the arrangement described is the same as Drebbel's retort and basin, but the cut accompanying the text shows an inverted matras with its mouth under water; Porta marked on the tube with pen and ink the highest and lowest points of the water-column, but he does not seem to have used the instrument as a heat-measurer.


text:
Page:The Mothers of England.djvu/93

88 ordinary life presents; and the situation of the sick child is often too much like that of the lame boy; for though the mother stays beside it, all the rest are gone; they are gone with their thoughtless laughter, bounding over the green lawn; and well the little sufferer knows how they are enjoying life, and enjoying it not the less because it is not with them.

It is a common thing with nurses, and with mothers too, to endeavor to console the invalid by telling of the many choice and excellent things prepared to gratify its appetite, of which the others are not permitted to partake; of the ripe fruit which has been sent as a present for it, and it alone; or of the treat which is in store for the first day of convalescence, by which it will be distinguished as an object of envy to the rest. All this is practised again and again in the nursery and the sick-room; and then, as the child grows better, it is found fault with for being selfish and greedy, as if selfishness was not a natural and necessary consequence of such a mode of treatment.

How much better would it be, to make the season of sickness a time for drawing the bonds of family affection closer, for directing every thought and every expression of kindness with twofold tenderness to the alleviation of suffering—and if not of bodily suffering, to that of the mind, so as to convince the invalid that illness is scarcely an affliction when it is the means of calling forth so vast an amount of sympathy and love. Nor indeed is bodily illness an affliction at all to be compared to those visitations of a darkened spirit, which convey the impression that we are not cared for by those we love, that we are not essential to their happiness, and that life to them would be as full of interest and enjoyment, if we were sleeping in the grave. With the watchful eye of a mother ever near, the kind voices of gentle sisters speaking softly by the bed of pain, the sweet flowers gathered by a brother's hand and brought up fresh with dew, the fond inquiries of an anxious father arriving earlier than his wont—with all those sweet appliances and means which are prompted by affection in a united and considerate family, illness,

title: Page:The Mothers of England.djvu/93


text:
Page:The cutters' practical guide to the cutting of ladies' garments.djvu/126

 {|

Lounge Pattern fitted splendid. — E.L. The last patterns sent me were splendid fits.— J. R. Dress Coat Pattern I had last was a "clinker." — F. E. All patterns I have had from you have been perfection. — C. H. D. B. Reefer I had from you fitted grand. — G. H. G., Maesteg. All patterns had from you have been perfection. — A. S., Edinburgh. The S. B. Coat Pattern you sent me, May 18th, fits beautifully.— J. W., Rotherham. Last Morning Coat was an excellent fit — your patterns are not to be beaten. —A. F. N. L. S. O. writes : "Thanks for last patterns, they are all that could be desired." W. J. Q. writes : "Your coat and vest patterns of my last order were really beautiful." The last special pattern sent for was a great success ; am highly pleased with it. W. W., Towcester. I have had a good many patterns from you and can find nothing to beat them. — J. G., Kempston. The last pattern I had was a capital fit, although customer was so disproportionate. — J. R., Greenock.

I am very much pleased with the prize pattern I had from you some little time ago. — A. S., Abergavenny.

Coachman's frock pattern I got last year was a very good fit ; made another coat off it last week. — W. T.

H. S. writes : "All patterns I have had from you fit to a nicety and have led to many orders I should not otherwise have had."

I got one of your models of lady's jacket, and it was such a splendid fit that the lady is giving me an order for another.— T. McE.

J. B. writes :— I got from you lately a pattern for a ladies' jacket, and it fitted beautifully, my customer was highly pleased with it."

S. D. writes : "I have had patterns from you for several years and always found them fit and give general satisfaction."

P. M. writes : "The Newmarket Ulster I had of you gave great satisfaction, the lady saying it fitted her like a glove."

H. and G. write : "The S. B. Chester Model 38 breast, and S. B. Chester Special, 43 breast, we had from you last month surpass all previous patterns in fit and satisfaction to customers."

W. J. Q. writes : "It is a great pleasure to me to be able to state that all the patterns I have had off you have been perfection quite, and have been the means of the present and a couple more orders."

I am very thankful to you for the special patterns of Morning Coat and Vest. They fitted splendidly without slightest alteration ; in fact I am well pleased with all patterns received from time to time during last eleven years. They have given entire satisfaction. — J. P. (Sergt.-Master Tailor), Glasgow.

Received half-yearly Plate to-day and like it very much. — J. J. C, Farnworth. I like the Ladies' Tailor very much. — H. M., Marseilles, France. I am highly pleased with Fashion Plate. It reflects great credit both upon artist and disigner, in fact I consider it one of the best plates I have ever seen. — T. H. S., Whampton. I had one of your winter Fashion Plates, and would not like to miss the spring one. — J. T. E., Plymouth. I have been a subscriber to the Tailor and Cutter for the last 12 years, and have been benefitted by its valuable hints all along. — W. A., Alves. I have reaped good and valuable information from your journal to which I have been a subscriber upwards of 20 years. — C. B., Hollingworth. Allow a 21 years subscriber to congratulate you on the excellent journal you continue to provide. — G. H. S., Leeds. I have been a subscriber to your journal from the beginning, and consider it by far the best journal published ; in fact both young and old may gather information from any number they may peruse. —J. T., Halifax. I get great help from the Ladies' Tailor. I have put it to the test with the best results. — C. M., Dumbarton.

I received book safely and am well satisfied with it. — S. G. M., Birmingham. The "Cutter's Practical Guide," part I. is of great service to me. — H.W., Anston. I think the Lays will be very useful and effect a great saving in material. — H. P., Neath. Many thanks for part II. "Cotters' Practical Guide" to hand this morning. It is a capital book and cheap at the price. — A. H. W., Brighton. I received part two of the "Cutters' Practical Guide," and think it splendid. The system seems very simple but perfect.— M. S., Killyleagh. I received the "Academy System for Trousers" quite safe, and think it will produce as good a fitting pair of trousers as anybody need want. — T. C, Beston. The "Cutters' Album" is one of the most useful works I have ever seen. It is a marvel of cheapness combined with simplicity and economy ; built on honest principles. It should be in the hands of every tailor. — P. G., Gorey, co-Wexford. "Cutters' Practical Guide," part I. is a splendid book, and one I would not part with for thrice the money it cost. — J. D., Elgin.

I am very pleased with the gas stove I had from you. — H. P., Meath. Your graduated tapes are most useful.— L. M., Ely Valley. I consider the shears I had from you are very good. — H. W. I am very well pleased with the square you sent me a fortnight ago. — J. W. I have used your graduated tapes with great advantage for some time.— -J. J. Set of graduated tapes received on Saturday please me excellently. — W. M. I received tapes, &c., all right, and am very much pleased with them. — J. M. S., Muirkirk. Received Tailor and Cutter Square all right to-day, and am highly pleased with them. — J. W., Strathmigle. The graduated square you forwarded has given perfect satisfaction. — J.M., Brighton. The small Heinisch's scissors I sent for about a fortnight ago are a treat. — S. B., Swaffham. I have seen Mr. Halls' graduated tapes, and both he and I are very well pleased with them. — R. G., Haslingden. I have got my square and tapes all right, and I am highly pleased with them. — W. H., Bonnybridge. I am very much pleased with the Crayon-holder. — J. A. R., Grenada. The shears I had of you last year have given great satisfaction. — L. W., Leicester. I may Bay that I am greatly pleased with the Bhears I had from you a month ago, they are satisfactory in every way. — M. J., Dublin. The shears I received from you a week ago are excellent, and give every satisfaction ; I wish I had had them years ago.— G. W., York. The shears which I purchased from you over three years ago I am pleased to say have given me every satisfaction. — R. B., Portsmouth.

 * }
 * }


text:
Page:The Mothers of England.djvu/94

Rh of being a season of desolateness and distress to a young sufferer, may often be converted into one of real enjoyment, just in proportion as it is made the means of renewing confidence, by calling forth convincing proofs of untiring tenderness and love. Instead, then, of feeling withered up into a concentration of self, the heart, under such circumstances, expands and warms into new life; and while gratitude weeps many a tear of weakness and humility, imagination, busy with the future, paints in glowing colors the rich return it may, perhaps, be possible to make for all the goodness and the benefit received.

We see clearly, then, that whether in health or in sickness, in joy or in sorrow, it is the mother's sacred duty to guard against any weakening of the bonds of family affection—to see that the fountain of love is kept fresh, and pure, and perpetually flowing. All those calculations which are to master its strong currents, have to come in after life; all those clear boundary lines, by which its floods are stayed, have to be marked out on some future day. The first thing to be done is to keep the fountain unsealed, and to let the life-inspiring waters flow; for without this, the pilgrimage of life will have neither flowers to enliven, verdure to refresh, nor fruits to sustain the traveller on his way.

title: Page:The Mothers of England.djvu/94


text:
Page:Evolution of the thermometer.djvu/12

 The word "thermoscope" first appears in print in the treatise "Sphæra mundi, seu Cosmographia demonstrativa," written in 1617 by Giuseppe Bianconi and printed at Bologna in 1620.

The word "thermometer" is first found in Leurechon's "Récréation mathématicque," (1624) already mentioned; his description of the instrument is the earliest that gives a clear notion of those in current use at the beginning of the seventeenth century, and is marked by charming simplicity of language.

"It is an instrument of glass which has a little bulb above and a long neck below, or better a very slender tube, and it ends beneath in a vase full of water, or it is curved behind and has another little bulb into which water or any other liquid may be poured... It is used thus: Put into the vase below some liquid colored blue, or red, or yellow, or other color not too dark, like vinegar, wine, or reddened water, or aqua fortis which has been used to etch copper. Having done this, I say in the first place that as the air enclosed in the bulb becomes rarefied or condensed the water will plainly ascend or descend in the tube; this you can easily test by carrying the


text:
Template:TOC row 1-dot-1

 * - class="__toc_row_1-m-1 __toc_row_1-dot-1 wst-toc-row-1-dot-1 "
 *
 *

title: Template:TOC row 1-dot-1


text:
Page:Evolution of the thermometer.djvu/13

 from a very hot place to a very cold one. But without disturbing its position, if you lay your hand gently on the upper bulb, it is so sensitive and the air is so susceptible to every impression, that you will instantly see the water descend, and on removing the hand the water will return to its place. It is still more sensitive if one warms the bulb with his breath, as if one wished to speak a word into its ear to command the water to descend.

"The reason of this motion is that the air heated in the tube rarefies and dilates and wishes to have more room, and therefore presses upon the water and makes it descend. On the other hand when the air is cooled and condenses it begins to occupy less space and fearing to leave nothing but a vacuum, the water ascends at once.

"I say in the second place that by this means one can know the degrees of heat and of cold that are in the air at each hour of the day, the air that is enclosed in the bulb rarefies or condenses, ascends or descends. Thus you see in the morning the water stands quite high, and it descends little by little up to midday; towards vespers it remounts. Thus in winter it ascends so high that it nearly fills the tube;


text: The Mothers of England/Chapter VI

title: The Mothers of England/Chapter VI


text:
Template:TOC row 2dot-1

 {{documentation|Template:TOC templates/doc}}
 * - class="__toc_row_m-1 __toc_row_2dot-1 wst-toc-row-2dot-1 " style=""
 * colspan=2| {{{entrytext|{{{1|Entry text}}}}}}   {{{dottext|{{Dotted TOC page listing/{{#invoke:String2|trim|{{{4|{{{spaces|5}}}}}}}}|{{{symbol|.}}}}}{{{dotend|}}}}}}
 * style="text-align:{{{col3-align|right}}}; width:{{{col3-width|2.0em}}};" | {{{2|{{{pagetext|{{Scan page link|{{{pagenum|{{{djvupage|1}}}}}}|{{{positionoffset|{{{djvupageoffset|0}}}}}}}}}}}}}}

title: Template:TOC row 2dot-1


text:
Page:The kernel and the husk (Abbott, 1886).djvu/78

62 makes for righteousness." Now to reply "an Eternal," appears to me to be taking a rather mean and pedantical advantage of the uninflected peculiarities of English (and Hebrew), which leave it an open question whether you mean your "Eternal" to be masculine, or neuter. And "Tendency"—what is it? Is it not a "stretching," or "pulling," or partially neutralised force—a common human experience? Now we are dealing with the accusation of limiting our conception of God to our experiences as men. And, so far as this charge is concerned, what is the difference between calling God a "Tendency," or a "Rock," or a "Shield," or a "House of Defence," as the old Psalmist does? Are not all these names mere metaphors derived from human experience? In the same way to call God a Father is (no doubt) a metaphor: but is it more a metaphor than to call Him a Tendency?

Some metaphors, which describe God by reference to the relations of man to man, may be called anthropomorphic; others, which describe Him by reference to implements (such as a Shield) may be called organomorphic; others, which assimilate Him to lifeless and inorganic objects (such as a Hill) may be called by some other grand name, such as apsychomorphic; others, which would subtilize Him down to a thought, or a mind, or a spirit, may be called phronesimorphic, noumorphic, pneumatomorphic; but in the name of common sense—or in the name of that sense which ought to be common, and which ought to revolt against bondage to mere words—what is there in that termination "morphic" which should stagger a seeker after divine truth? Do we not all recognize that all terms applied to the supreme God are "morphisms" of various kinds? And the question is not how we can avoid a "morphism"—for we cannot avoid it—but how or where we can find the noblest and most spiritually helpful "morphism." And as between the


text:
Page:The kernel and the husk (Abbott, 1886).djvu/79

Letter 7] ancient and the modern metaphors just set before you can you entertain a moment's doubt? Might we not imagine the question put—after the old Roman authoritative fashion—to an assembly of the consciences of universal mankind: "Christ says that God is a Father in heaven; refined thinkers say that He is a Tendency; utri creditis, gentes?" To which I seem to hear the answer of the Universe come back, "We will have no Tendencies seated on the throne of Heaven. Give us a Father, or we will have nothing." And you, my dear friend, how is it with you? Utri credis?

But perhaps you complain, or some of your friends might complain, that this is not treating the question fairly. "The doctrine of the Fatherhood of God," they may say, "is to be discussed like any other proposition, upon the evidence." I entirely deny it, if from your "evidence" you intend to exclude the witness of Imagination expressed in Faith and Hope. I assert, on the contrary, that it is to be believed in, against what may be called quasi-evidence. It cannot be demonstrated to be either true or false. Do not misunderstand me. There is abundant evidence of a certain kind—as I will hereafter shew—for the Fatherhood of God; but there is also evidence against it: and what I mean is, that the mind is not to sit impartially and coldly neutral between the two testimonies, but is to grasp the former and hold it fast and keep it constantly in view, while it lays less stress on and (after a time) puts on one side the latter. I have shewn you that many of our deepest and most vital convictions are based less upon Reason than upon Imagination. Why then should we be surprised if the most profound convictions of all, our religious certainties, rest upon that imaginative desire to which we have given the name of Faith? If


text:
Page:The kernel and the husk (Abbott, 1886).djvu/80

64 an archangel (robed in light) were to step down to me this moment and were to cry aloud, "Verily there is no God," I should reply, or ought to reply, "Verily thou art a devil." If the same archangel were to come in the same way and to say "Verily there is a God," I should reply, "I felt sure there was; and now I am more sure than ever." How unfair, how illogical, if our belief is to be a matter of mere evidence! But it is not to be a matter of mere evidence. It is to be a struggle against an evil thought—shall I not say an evil being?—that is perpetually attempting to slander God to men by representing Him as permitting or originating evil.

Does this startle you—this suggestion of an evil being—as being too old-fashioned for an educated Christian? Well then, put it aside for the time (though it is indeed Christ's doctrine): and merely assume as a temporary hypothesis that the essence of Christ's Gospel is a trust in the Fatherhood of God. Now, if this be so, and if this trust or faith is to be kept pure and strong, must it not be regarded with reverence and reserve as being (what indeed it is) a kind of private, domestic, and family relation? Is it to be made the subject for light, casual, frivolous discussions; epigrammatic displays; cut-and-thrust exhibitions of word-fence; logical or rhetorical symposia? What would you say of a young man who should allow his relations with his father and mother to be discussed with humour and epigram on every light occasion? Would he be likely long to retain the bloom of domestic affection unimpaired? I remember reading about some well-educated and enlightened free-thinker—I fancy it was Bolingbroke—on whose table a Greek Testament was regularly placed by the side of the port when the cloth was drawn, and whose favourite topic for discussion after dinner was the existence and attributes of the Deity. Does not your instinct teach you that from such


text:
Page:The kernel and the husk (Abbott, 1886).djvu/81

Letter 7] as these no good could possibly come, nothing but a hardening of the conscience, a fatal familiarity with sacred things regarded with a view to witticism—that kind of familiarity which too surely breeds contempt? What a terrible contrast it is—complacent Bolingbroke at his wine, analysing the attributes of God, and the all-pitying Father looking down from heaven and pleading, through Christ, not to be analysed but to be loved and trusted!

May we not go a step further and say that Christian Faith or trust—if it be once recognized as faith or trust, altogether distinct from the kind of assent which we give to a proposition of Euclid—needs not only to be protected from certain evil influences but also to be subjected to certain good influences? It is a kind of plant, and requires its spiritual soil, air, rain and sunshine; in other words it needs good thoughts, noble aspirations, and unselfish acts, to keep it alive. You may retort perhaps that Faith itself ought to produce these results, and not to be produced by them. But I reply that, though Faith does tend to produce these results, it is strengthened by producing them; and it is weakened and finally extinguished by not producing them. "Our faith" has been described as "the victory that hath overcome the world." What is there in the world that it should need to be "overcome"? I suppose the writer meant that this present, visible, tangible, enjoyable system of things—which was meant by the Supreme to be a kind of glass through which we might discern something of the greatness and order of the Maker—has been converted, partly by our selfishness, partly by some Evil in the world outside us, into a mirror shutting out all glimpse of God and giving us back nothing but the reflection of ourselves. On the other hand, there is a different way of regarding the world when, our eyes being opened like the eyes of Aeneas amid burning Troy, we discern in the midst of


text:
Page:The kernel and the husk (Abbott, 1886).djvu/82

66 this present condition of things a great conflict between Good and Evil, and on the side of goodness, we see the forms of Righteousness, Justice and Truth, supported by Faith, Hope, and Charity; amid the smoke and roar of battles and revolutions, the destructions of nations, and the downfall of empires and of churches, we realise that these are abiding influences; that either in this world, or in some other, these things shall ultimately prevail, because these are the Angels that stand about the throne of the Ruler of the Universe. This state of mind is Faith, and it is to be nurtured by effort, partly in action, partly in thought. Bacon bids us nurture it by "cherishing the good hours of the mind." St. Paul says nearly the same thing in different words: "Whatsoever things are honourable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things."

Are you surprised at this? Does faith seem to you, on these terms, a possession of little worth—this quicksilver quality which varies with every variation of our spiritual atmosphere? Why surely everything that lives and grows is liable to flux. You do not disparage bodily health because it is dependent on supports and influences, and liable to changes; why then disparage spiritual health because it is similarly dependent? No doubt one would not be willingly a religious valetudinarian; a man's spiritual constitution ought not to be at the mercy of every slight and passing breeze of circumstance; but at present there is little danger of spiritual valetudinarianism. Physical "sanitation" is on every one's tongue; but no one thinks of the necessity of good spiritual air and of the evils of bad spiritual drainage. We do not recognize that there are laws of our spiritual as well as of our material nature. We wilfully narrow our lives to the sabbathless


text:
Page:The kernel and the husk (Abbott, 1886).djvu/83

Letter 7] pursuit of gain or pleasure—self everywhere, God nowhere—and then go about hypocritically whining that the age of faith has passed and that we have lost the power of believing. With our own hands we put the stopper on the telescope and then complain that we cannot see!

Do not however, suppose that I call upon you, because hope is the basis of Christian belief, on that account to hope against the truth and to believe against reason. I bid you believe in the Fatherhood of God, first because your conscience tells you that this is the best and noblest belief, but secondly also because this belief—although it may be against the superficial evidence of the phenomena of the Universe—is in accordance with these phenomena when you regard them more deeply and when you include in your scope the history of Christianity.

I admit that we have to fight against temptations in order to retain this belief; and sometimes I ask myself, "If I and my children had been slaves in one of the Southern States of America; or if I and my family had suffered such indelible outrages as were recently inflicted by the Turks upon the Bulgarians; or if I were at this moment a matchbox-seller or a father of ten children (girls as well as boys) in the East of London—should I find it so easy to believe that God is our Father in heaven?" And I am obliged to reply, "No, I should not find it easy;" I fear that I might be tempted to say, as a workman did not long ago to a lecturer on co-operation who mentioned the name of God: "Oh, no; no God for us; the workman's God deserted him long ago." And perhaps you yourself may remember the answer of one of those wretched Bulgarians to some newspaper correspondent who endeavoured to console him in his anguish by the reflection that "After all there is a God that governs the world:" "I believe you," was the reply; "there is indeed a God; and he governs the world indeed; and he is the


text:
Page:The kernel and the husk (Abbott, 1886).djvu/84

68 Devil." Or take a spectacle of the Middle Ages as a problem. In the lists are two armed knights; on the one side a man of might and muscle, exulting in conflict; on the other, a slight, weak creature, who never fights save on compulsion, and is to fight now on sternest compulsion, being accused (though innocent) of some gross crime by yonder man of flesh, who combines scoundrel, liar, traitor, oppressor, thief, and adulterer, all in one; and the fight is to begin under the sanction of the Church of Christ. As the trumpets sound, while the heralds are still calling on God to "shew the right," the two men meet, and "the right" is cast to the ground, trampled on by his enemy, and dragged from the lists to the neighbouring gallows, while the muscular scoundrel wipes his forehead and receives congratulations. Do you suppose that the innocent man's wife, if she were looking on, would be able easily to say at that moment, "Verily there is a God that judgeth the earth"?

Can I possibly put the case for scepticism more strongly? I would fain put it with all the force in my power in order to convince you that I have thought often over these matters, and that, although my own life may have been happy and free from stumbling-blocks, I have at least tried to understand and sympathize with those who find it very hard to believe that there is a God. But, in the presence of such monstrous evils as these, I take refuge in a belief and in a fact; first, in the belief (which runs through almost every page of the Gospels and has received the sanction of Christ Himself) that there is an Evil Being in the world who is continually opposing the Good but will be ultimately subdued by the Good; secondly, in the fact that in one great typical conflict between Good and Evil,—where apparently God did not "shew the right," and where, in appearance, there was consummated the most brutal triumph of Evil over Good that the world


text:
Page:The kernel and the husk (Abbott, 1886).djvu/85

Letter 7] ever witnessed—there the Good in reality effected its most signal triumph. The issue of the conflict on the Cross of Christ is my great comfort and mainstay of faith, when my heart is distracted with the thought of all the spurns, buffets, and outrages, endured by much-suffering humanity. "At last, far off," I cry, "the right will be shewn, even as it was in the contest on the Cross."

You see then the nature of the conflict of faith. It is a struggle of hope against fear, trustfulness against trustlessness, where strict logical proof is impossible. But I do not call you to set Faith against Reason, or to make hope trample on the understanding, or to shut your eyes to the presence or absence of historical evidence. If religion comes down from the region of hope and aspiration into the region of fact and evidence, and asserts that this or that fact happened at this or that time and place, then, so far, it appeals to evidence, and by evidence it must be judged.

Half the earnest scepticism of the present day is not really spiritual scepticism but simply doubt about historical facts. Distinguish carefully and constantly between two terms entirely different but continually confused—the super-natural and the miraculous.

In the super-natural every rational man must believe, if he knows what is meant by the term; for every rational man must acknowledge that the world had either a beginning or no beginning, a First Cause or no First Cause; and either hypothesis is altogether above the level of natural phenomena, and therefore supernatural. The theist and the atheist are alike believers in the supernatural. The agnostic, poised between the two, admits that some supernatural origin of the world is necessary, but is unable to decide which of the two is the more probable. All alike therefore believe in the supernatural; but the important difference is that some take a


text:
Page:The kernel and the husk (Abbott, 1886).djvu/86

70 hopeful or faithful, others a hopeless or faithless, view of the supernatural. Proof in this region is not possible, unless the testimony of the conscience may be accepted as proof. If Jesus were to appear to-morrow sitting on the clouds of heaven and testifying that there is a Father in heaven, I can imagine some men of science replying, "This is a mere phantom of the brain," or, "This is the result of indigestion," or "Assertion is not proof." Mere force of logical proof or personal observation can convince no one that there is a God or that Jesus is the Eternal Son of God; such a conviction can only come from a leaping out of the human spirit to meet the Spirit of God; and hence St. Paul tells us that "no man can say"—that is, "say sincerely"—"that Jesus is the Lord save by the Spirit." Here therefore, in this region of the indemonstrable, I can honestly use an effort of the will to ally myself with the spirit of faith. "I will pray to God; I will cling to God; will refuse to doubt of God; refuse to listen to doubts about God (except so far as may be needful to do it, in order to lighten the doubts of others, and then only as a painful duty, to be got through with all speed); I am determined (so help me God) to believe in God to the end of my days:"—in resolving thus I am not acting insincerely nor shutting my eyes to the truth, but taking nature's appointed means for reaching and holding fast the highest spiritual truth.

But I do not feel justified in thus using my will to constrain myself to believe in the miraculous; for here God has given me other means—such as history, experience, and evidence—for arriving at the truth. Nor does a belief in the super-natural in the least imply a belief in the miraculous also. I may believe that God is continually supporting and impelling on its path every created thing; but I may also believe that there is no evidence to prove that His support and impulsion have


text:
Page:The kernel and the husk (Abbott, 1886).djvu/87

Letter 7] ever been manifested save in accordance with that orderly sequence which we call Law. I may even believe that the Universe is double, having a spiritual and invisible counterpart corresponding to this visible and material existence, so that nothing is done in the world of flesh below which has not been first done in the world of spirit above; yet even this latitude of spiritual speculation would not in the least establish the conclusion that the observed sequence of what we call cause and effect in the material world has ever been violated. To take a particular instance, I may be convinced, that Jesus of Nazareth was the Eternal Word of God, made flesh for men; and yet I may remain unconvinced that, in thus taking flesh upon Him, He raised Himself above the physical laws of humanity. In other words I may, with the author of the Fourth Gospel, heartily believe in the supernatural Incarnation while omitting from my Gospel all mention of the Miraculous Conception. Nay, I may go still further. While cordially accepting the divine nature of Christ, I may see such clear indications and evidences of the manner in which accounts of miracles sprang up in the Church without foundation of fact, that I may be compelled not merely to omit miracles from my Gospel and to confess myself unconvinced of their truth, but even to avow my conviction of their untruth. But into this negative aspect of things I do not wish now to enter. I would rather urge on you this positive consideration, that, since our recognition of the Laws of Nature themselves, depends in a very large degree upon faith, we ought not to be surprised if our acknowledgment of the Founder of these Laws rests also on the same basis. And, if this be so, we cannot speak accurately about the "evidence" for the existence of a God, unless we include in that term the aspirations of the human conscience toward a Maker and Ruler and Father of all.


text:
Page:The kernel and the husk (Abbott, 1886).djvu/88

72 VIII

——,

I am afraid your notions about "proof" are still rather hazy; for you quote against me a stern and self-denying dictum which passes current among some of your young friends, that "it is immoral to believe what cannot be proved."

Have you seriously asked yourself what you mean by "proved" in enunciating this proposition? Do you mean "made sufficiently probable to induce a man to act upon the probability"? Or do you mean "absolutely demonstrated"?

If you mean the former, not so many as you suppose are guilty of this "immorality." Give me an instance, if if you can, of a man who "believes what cannot be made sufficiently probable to induce him to act upon the probability." Of course some men say they believe what they, in reality, do not believe; but you speak, not about "saying" but about "believing;" and I do not see how any man can "believe" what he does not regard as probable. I am inclined to think therefore that, in this sense of the word "prove," your proposition is meaningless.

But perhaps by "prove," you mean "absolutely demonstrate;" and your thesis is that "it is immoral to believe what cannot be absolutely demonstrated;" in that case I am obliged to ask you how you can repeat such cant, such a mere parrot cry, with a grave face.

Do you not see that, as soon as you conceded (as I


text:
Page:The kernel and the husk (Abbott, 1886).djvu/89

Letter 8] understand you to have done) that our belief in the Laws of Nature is based upon the Imagination, you virtually conceded the validity of a kind of proof in which faith and hope play a large part, and in which demonstration is impossible. "Demonstration" applies to mathematics and to syllogisms where the premises are granted, though it is also sometimes loosely used of proof conveyed by personal observation; "proof" applies to the other affairs of life. Demonstration appeals very largely (not entirely, as I have shown above, but very largely) to Reason; proof is largely based on Faith. Having defined "angles," "triangles," "base," and "isosceles," and having been granted certain axioms and postulates, I can demonstrate that the angles at the basis of an isosceles triangle are equal to one another; but I cannot "demonstrate" that, if I throw a stone in the air, it will come down again, though I am perfectly convinced that it will come down, and though I commonly assert that I can "prove" that it will come down.

Why, your whole life is full of beliefs—as certain as any beliefs can be—which it is impossible to demonstrate! When you got up this morning did you not believe that your razor would shave and your looking-glass reflect; that your boiling water would scald if you spilt it, and your egg break if you dropped it; and a score or two of other similar perfectly certain beliefs—all entertained and acted on in less than an hour, but all incapable of demonstration? But you maintain perhaps that "these beliefs are not beliefs, but knowledge based on the uniformity of the laws of nature; you know that the laws of nature are uniform, and therefore you knew that your razor would shave." But how, I ask, do you know that the laws of nature are uniform? "By the experience of mankind during many thousands of years." But how do you know that what has been in the past will be in the future—will


text:
Page:The kernel and the husk (Abbott, 1886).djvu/90

74 be in the next instant? "Well, if a law of nature were broken—say, for example, the law of gravitation—the whole Universe would fall to pieces." In other words, you and I would feel extremely uncomfortable, if we existed long enough to feel anything; but what does that demonstrate? Absolutely nothing. It would no doubt be extremely inconvenient for both of us if any law of nature observed in the past did not continue to be observed in the future; but inconvenience proves nothing logically. It is no doubt extremely inconvenient not to be able to believe that your razor will shave; but what of that? Where is the demonstration? And remember your own dictum, "It is immoral to believe what cannot be demonstrated."

Perhaps you may try to writhe out of this application of your own principle by the use of grand terms; "The Laws of Nature have been proved to be true by experiment as well as by observation; they have been made the basis for abstruse calculations and inferences as to what will happen; then the philosopher has predicted 'this will happen,' and it has happened. Surely no one will deny that this is a proof!" A proof of what? Of the future invariableness of the sequences of Nature? I shall not only deny, but enjoy denying, that it is a proof; if you mean by proof such a demonstrative proof as you obtain in a syllogism, where the premises are assumed, or in mathematics, where you are reasoning about things that have no real existence but are merely convenient ideas of the imagination. Believe me, this distinction of terms is by no means superfluous. You and your young scientific friends are continually confusing "proof" with "demonstration;" and you have one use of the word "proof" for religion and another for science. When you speak of religion, you say "it is immoral to believe in it for it cannot be proved" (meaning "demonstrated"); when you speak of science, you say, "This can be proved"


text:
Page:The kernel and the husk (Abbott, 1886).djvu/91

Letter 8] (not meaning "demonstrated," but simply "made probable," or "proved for practical purposes").

You may discourse for hours upon the Laws of Nature, but you will never succeed in convincing any one, not even yourself, that they will remain valid in the moment that is to come, by the mere force of logic. You are certain—so am I practically quite certain—that the stone which I throw at this moment up in the air, will, in the next moment, fall to the ground. But this certainty does not arise from logic. We have absolutely no reason for this leap into the darkness of the future except faith,—faith of course resting upon a basis of facts, but still faith. The very names and notions of "cause" and "effect" are due not to observation, nor to demonstration, but to faith. The name, and the notion, of a Law of Nature are nothing but convenient ideas of the scientific imagination, based upon faith. Take an instance. We say, and genuinely believe, that fire and gunpowder "cause" explosion; that explosion is the "effect" of gunpowder and fire; and that the effect follows the causes in accordance with the "laws of nature;" but you have not observed all this and you cannot demonstrate it. You have merely observed in the past an invariable sequence of explosion following (in all cases that you have seen or heard about) the combination of gunpowder and fire; you have also perhaps predicted in the past that explosion would follow, and demonstrated that it did follow this combination, as often as you pleased; you have found, or have heard that others have found, that this sequence agrees with other chemical sequences, which you are in the habit of calling causes and effects; but all this is evidence as to the past, not as to the future. Your certainty as to the future arises not from any demonstration about the future, but from your faith or trust in the fixed order of Nature, and from nothing else. Now the greater part of the action of life deals with the future.


text:
Page:The kernel and the husk (Abbott, 1886).djvu/92

76 It follows therefore that, in the greater part of life, we act, not from demonstration, but from a proof in which faith is a constituent element.

Whence arises this trust in the uniformity of the phenomena of the Universe? We can hardly give any other answer except that we could not get on without it. Having been found to "work" by ourselves, and by many generations of our forefathers, this faith is possibly by this time an inherited instinct as well as the inbred result of our own earliest experiences. But when we analyse it we are forced to confess that we can give no logical account of it. Logically regarded, it savours of the most audacious optimism, arguing, or rather sentimentalizing, after this fashion: "It would be so immensely inconvenient if Nature were every moment changing her rules without notice! All forethought, all civilization would be at an end; nay, we could not so much as take a single step or move a limb with confidence, if we could not depend upon Nature!" Does not this personification of Nature, and trust or faith in Nature, somewhat resemble our trust or faith in God? I think it does; and it is very interesting to note that the very foundations of science are laid in a quasi-religious sentiment of which no logical justification can be given.

I might easily go further and shew that, even as regards the past, we act in our daily lives very often on the grounds of faith and very seldom on the grounds of demonstration. On this I have touched in a previous letter; but your dictum about the "immorality of believing what cannot be proved" makes it clear that you are hardly as yet aware of the nature of the ordinary "proofs" on which we act. How few there are who have any grounds but faith for believing in the existence of a Julius Cæsar or an Alexander! Yet they believe implicitly. Many have heard these two great men loosely spoken of, or alluded to; but they have


text:
Page:The kernel and the husk (Abbott, 1886).djvu/93

Letter 8] never weighed, nor have they the least power to weigh, the evidence that proves that Cæsar and Alexander actually existed. Now as the unlearned are quite certain of the existence of a Julius Cæsar, so are you too quite certain of many facts upon very slight grounds. You ask one man his name; another, how many children he has; a third, the name of the street in which he lives, and so on; how certain you often feel, on the slight evidence of their answers (unless there be special grounds for suspecting them) that your information is correct! The reason is that all social intercourse depends on faith; if you began to suspect and disbelieve every man who gave you answers to such simple questions as these, social life would be at an end for you, and you might as well at once retire to a hermitage; scepticism in matters of this kind has not worked, and faith has worked; and this has gone on with you from childhood and with your forefathers from their childhood for many generations. Thus faith has become a second instinct with you, and you act upon it so often and so naturally that you are not aware of the degree to which it influences and permeates your actions. The cases in which you act thus instinctively upon very slight evidence, and upon a large and general faith in the people who give the evidence, are far more numerous than those cases in which you formally weigh evidence and attempt to arrive at something like demonstrative proof. In other words, not only as regards the future but also as regards the past, faith is for the most part the underlying basis of action. You believe, to a large extent and in a great many cases, simply because "it would be so immensely inconvenient not to believe."

I claim that I have fulfilled my promise of shewing that people act much more upon faith than upon demonstration in every department of life; and I now repeat and emphasize what I said before, that if all our existence


text:
Page:The kernel and the husk (Abbott, 1886).djvu/94

78 is thus dominated by faith, it is absurd to attempt to exclude faith from any religion. But if our special religion consists in a recognition of God the Maker as God the Father, then it is more natural than ever to suppose that our religion will require a large element of faith or trust. Just as family life would break down if the sons were always analysing the father's character, and declining to believe anything to his credit beyond what could be demonstrated to be true, so religious life will break down, if we treat the Father in heaven as a mere topic for logical discussion and declare that it is "immoral to believe" in His fatherhood if it cannot be proved.

Of course I do not deny that you must have evidence of the existence of the Father before you can trust in Him. You could not trust your parents if you had not seen, touched, heard them—known something of them in fact through the senses: so neither can you trust God if you have not known something of Him through the senses. Well, I maintain that is what you are continually doing. God is continually revealing Himself to us in the power, the beauty, the glory, the harmony, the beneficence, the mystery, of the Universe, and pre-eminently in human goodness and greatness. Contemplate, touch, hear; concentrate your mind on these things, and especially on the perfection of human goodness, power, and wisdom: thus you will be enabled to realize the presence of the Father and then to trust in Him. Contemplate also the Evolution of the present from the past: the ascent from a protoplasm to the first man, from the first man to a Homer, a Dante, a Shakespeare and a Newton; do not entirely ignore Socrates, St. Paul, St. Francis. You cannot indeed shut your eyes to the growth of evil simultaneously with the growth of good: but do not fix your eyes too long upon the evil: prefer to contemplate the defeat of evil by goodness, especially in the struggle on the Cross; and


text:
Page:The kernel and the husk (Abbott, 1886).djvu/95

Letter 8] with your contemplation let there be some admixture of action against the evil and for the good. Do this, and I think you will have no reason to complain of the want of "evidence" of the existence of One who has made us to trust in Him.

I have told you what to do: let me add one word also of warning as to what you are not to do. You are not to regard the world from the point of view of a neutral and amused spectator. You are not to detach yourself from the great struggle of good against evil, and to look on, and call it "interesting." That attitude is fatal to all religion. Reject, as from the devil, the precept nil admirari; better be a fool than a dispassionate critic of Christ. Again, you are not to regard the world from the mere student point of view, looking at the Universe as a great Examination Paper in which you may hope to solve more problems and score more marks than anybody else. High intellectual pursuits and habits of enthusiastic research are sometimes terribly demoralizing when they tempt a man to think that he can live above, and without, social ties and affections, and that mere sentiment is to be despised in comparison with knowledge. This danger impends over literary as well as other students, over critical theologians as well as over scientific experimenters; we all sometimes forget—we students—that, if we do not exercise the habit of trusting and loving men, we cannot trust and love God. To harden oneself against the mute but trustful appeal of even a beast is not without some spiritual peril of incapacitating oneself for worship.


text:
Page:Evolution of the thermometer.djvu/59

 temperature of melting snow and of the human body, dividing the interval into twelve equal parts. In his paper "Scala graduum," published anonymously in the Philosophical Transactions, May, 1701, Newton gave his method of graduation; he assumed that when the instrument was placed in melting snow the linseed oil occupied 10,000 parts, and found that the same oil at the temperature of the human body, which he called one degree of heat, occupied a space of 10,256 parts; in water boiling violently 10,725 parts, and in melted tin beginning to cool 11,516 parts; from this he computed the degrees of heat corresponding to the phenomena, calling the heat of the human body 12, he found for boiling water 34, and melting tin 72. His thermometer was three feet long and had a bulb two inches in diameter.

Newton also made an experiment with a thick piece of iron as a pyrometer; he heated it red hot and "put it in a cold place where the wind blew uniformly," then he placed on the bar particles of various metals and other fusible bodies and noted the times of cooling, until all the particles having lost their fluidity grew cold, and the heat of the iron was equal to that of the human body. Then by


text:
Page:The cutters' practical guide to the cutting of ladies' garments.djvu/127

No department of our business is more highly appreciated by our patrons, than this one, in which Special Patterns are cut for their customers. When any very particular customer, in regard to peculiarity of style and fashion comes along, all that is necessary to do, so as to secure the Newest Fashion of the class of garment he requires, is to forward the measures to, with a description of the customer if he shows any peculiarities of form, and a pattern exactly as required will be returned by the next post. The value of this department can only be known by those who take advantage of it. Many have succeeded in fitting most satisfactorily large and peculiar figures, who could never do so before, and thus, personal comfort, saving of time, and success is secured, for the very nominal outlay — in the case of a coat—of 1/2.

This department is specially successful in Jackets, Ulsters, Dolmans in all styles, Habits, &c. Correct measures of the lady are certain to secure in return a perfect fitting Pattern.

Riding Habit, Trains, Cloaks, Cassocks, Dolmans, Ulsters, Military Patterns, Inverness Capes, Boys' Bnits, 1/8 each. Post free.

Gentlemen's Coats, Trousers, Breeches, Sleeve Vests, Ladies Jackets, 1/2 each. Post free.

Vests, Leggings, Capes, 6£d. each.

Our ordinary Model Patterns are cnt to fit comfortably close with a stylish appearance in wear Bat so frequently is it stated, in communications we receive, that " my customers are principally of the farmer or working class, with whom ease And comfort are important considerations," that we have prepared sets of COAT PATTERNS specially for this class. They are cut in two styles only

In 7 sizes : 32, 34, 36, 38, 40, 42, and 44 b. measure and in Brown paper only. One Pattern, lOd. The Set, 4/3. Post free.

Length of Frock coats about 3 inches longer than Morning coats.

Single Pattern, Is. ; Set of 7, 5s. ; or the complete set of 10, 7s. 6d Post Free.

By the Prize Eseayist in the late Trouser Cutting Competition.

Patterns of the above are supplied, cut proportionate to the 30 to 42 breast measure. Price 1Od. each, or 4/6 the set of 7, post free.

Are also supplied, cut to the same measures, and at the same prices.

Our Patterns of gents' Bicycling Suits—Tunic and Breeches—are specially adapted to this fast growing department of bespoke tailoring, Tunics, set of 4, 2/6 ; Breeches, set of 4, 2/6. Single Patterns 10d. each, post free.


text:
Page:The cutters' practical guide to the cutting of ladies' garments.djvu/24

16 joined to a hollow; put the collar on long in the gorge hollow, and keep the sleeve tight round the back scye. If wadding or padding is used, see that it is carefully graded off, as the height of art must always be to conceal art. Put a waist-band at the waist, as it not only relieves any strain at that part, but it also holds the garment firm to the figure; have a hook to fasten the bodice to the skirt at the back, and so prevent the underclothing being seen when the wearer bends or stoops. We shall deal more fully with some of the special features of making in another chapter.

Many of the students who come to our office to study the art of cutting ladies' garments, have been in the habit of allowing all the seams beyond their marks'; this plan has many advantages, especially when cutting checked goods, or if the material is of a very ravelly nature, and when the usual $1⁄4$ inch seam would not be sufficient to stand the ordinary wear and tear. When cutting checked goods it greatly facilitates the matter of matching, and as the materials from which ladies' costumes are now being made have a distinct tendency to large patterns, we deem it advisable to show the variations necessary to meet such cases in a work of this sort.

In garments from such materials, fit has occasionally to be sacrificed to some extent so that style may be allowed full scope; especially is this the case with the sideseam, where there is no suppression taken out, the usual inch being equally divided at the two nearest seams. The reason for this is: if any suppression was taken out, it would be found impracticable to match both the vertical and horizonal stripes: hence, in order that this may be accomplished, the fit is to some small extent sacrificed; and the possible defect that would show itself would be a horizontal fold running from 3¾ to 6¾, which would be more or less as the lady's blades were prominent or flat. With most ladies this would not show itself in a very marked degree, as the blades are generally flat as compared to those of men. Still, we wish it to be distinctly understood this method is arranged for a certain object, viz., to allow of check material being made up with all the cross bars to match exactly, and not with the view of producing the most accurate fit. Some of our readers may desire to cut all their garments out without any seams allowed; if so, they may use the ordinary 1 inch suppression from construction line at back, and take out the usual 1 inch suppression between back and sidebody and sidebody and sidepiece as elsewhere described. With these introductory or cautionary remarks, we will proceed to deal with the system applied for making bodices of check material, or, to be more correct, the adaptation of

And for this purpose we proceed as follows: O 8¼ is the depth of scye as taken on the customer, on to 16 the natural waist, and on to bottom the full length desired; O to 2½ one-sixth of the natural waist or to taste, as any variation in this part is adjusted in the front shoulder; the width of back neck is fixed by one-sixth of neck; from the centre of the back, measure across the width of back desired; from 10 come in, and draw the back seam through from it to 1½, and arrange the spring in the usual way. Now measure forward from ¾ to 18¾ the half breast measure, and from this measure back to 10½, the average between the across chest and the across bust measures less an inch, and apply the front and over shoulder in the same way as we have previously described. Some surprise may be felt at this, and thinking it would have been necessary to deduct a certain amount from the measure, owing to the seams being added afterwards. A little reflection, however, would soon show, that though a seam is usually taken from the shoulder, as at A, B, yet the scye is deepened the same amount, so that the depth of scye still retains the same relative position to the neck and shoulder points. No suppression is taken out between back and sidebody at waist, but an extra ½ inch, making 1½ altogether, is taken out between sidebody and sidepiece. In other respects the system is worked in quite the ordinary way, arranging the seams either in the style illustrated on this Plate or on Plate 10, and in other details follow the same plan as previously described, so that it would be unnecessary repetition for us to go over all the points. We will only remark that the waist should be made up to 1 inch less than the nett size of the customer's waist measure, otherwise it will come out too large; even then it will do so in some very elastic materials, so that it will always be advisable to check the waist and make it up to measure by adjusting it at the under arm seam.

The leading feature to be studied in making up is, that the pattern shall match at all the various parts to a nicety, it will even be necessary to sacrifice fit to a certain extent for that purpose. It will, however, be impossible to get both the horizontal and perpendicular lines to match at all the scams, and to ran satisfactorily with the front, and as the underarm seam is the one most out of sight, that would be the seam we should sacrifice in this way. There are several methods of


text: Page:Encyclopedia of Virginia Biography volume 3.djvu/212


text:
Page:Evolution of the thermometer.djvu/60

 ming that the excesses of the heats of the iron and of the solidified substances, above the heat of the atmosphere, were in geometrical progression when the times were in arithmetical progression, all the heats were obtained. From this experiment and computation Newton drew up the following scale of degrees of heat.

Biot, commenting on Newton's paper, notes that it contains three important discoveries: (1) a method of making thermometers comparable by determining the extreme terms of their graduation from the phenomena of constant temperature; (2) the determination of the law of cooling in solid bodies at moderate temperatures; (3) observation of the constancy of temperature in fusion and ebullition.