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 in church affairs. This change of front was signalized by a 'new testimony,' adopted by the synod in May 1804. Bruce, McCrie, and two other ministers made repeated protests against this 'new testimony' as at variance with the older standards. At length, on 28 Aug. 1806, they formed themselves into a 'constitutonal aasociate presbytery.' The synod deposed them (McCrie on 2 Sept.) from the ministry. A lawsuit resulted (24 Feb. 1809) in McCrie's ejection from the Potterrow meeting-house, when his congregation built new one in Davie Street, out of West Richmond Street. In 1827 the 'constitutional' body, joined by protesting members of the 'burgher' synod, took the name of 'original seceders.'

McCrie was drawn by this conflict about the first principles of ecclesiastical theory to a thorough and searching study of Scottish church history, in its organic connection with the national life, and with the general development of protestant civilisation. The first fruit of his labour was the life of Knox, finished in November 1811, which made its mark at once as a work of genius as well as of erudition, and has permanently placed its author in the front rank of British writers on church history. Its breadth of treatment was something new in ecclesiastical biography. It effected a revolution in the public estimate of its subject, akin to that achieved by Carlyle's 'Cromwell,' though by different means. McCrie is not a showman with a hero on view, but an historian of principles and policy. His biography of Melville (November 1819) pursues the theme of the Scottish national career under the influence of the Reformation. The post-Reformation church history of Scotland he did not treat with the same fulness: his life of (1583?-1646) [q. v.], in the 'Christian Instructor,' vol. x., is little more than a personal sketch. Later he broke new ground in his histories of the Italian (1827) and Spanish (1829) movements of evangelical and free opinion at the era of the Reformation; which nothing is more admirable than the fairness of his dealing with schools of thought very different from his own. It is to be lamented that he did not live to execute a projected life of Calvin. 'His literary genius,' says Professor Lorimer, 'was neither wholly historical nor wholly biographical, but found congenial employment in biographical history or historical biography, buying equal delight in the personal traits and minute facts appropriate to the one, and in the broad views and profound principles characteristic of the other. It is not often that biographers make good historians, or that historians are equally great in biography, but be was equally great in both' (Imperial Dict. of Biog. pt. xiii. p. 265).

On 3 Feb. 1813 the Edinburgh University made him D.D., a degree often conferred on English nonconformists, but never before on a Scottish dissenter. After the death of Bruce (1816), McCrie acted till 1818 as his successor in the chair of divinity. Coincidently with his entrance on this office he published in the 'Christian Instructor' (January-March 1817) a powerful critique on Sir Walter Scott's representations of the covenanters (in 'Old Mortality'), in which he proved himself a better antiquary than the great novelist (, Journal, ii. 404 n.) Subsequently he published, either separately in magazines, a number of biographies and reviews of biographies, chiefly Scottish.

McCrie died at Edinburgh on 5 Aug. 1835, and was buried on 12 Aug. in Greyfriars' churchyard; a deputation from the general assembly of the church of Scotland attended funeral. He married, firstly, in 1796, Janet, daughter of William Dickson of Swinton, Berwickshire, by whom he had issue: (1) [q. v.]; (2) William, merchant in Edinburgh; (3) Jessie, married to Archibald Meikle of Flemington; (4) John, d. October 1837; and (5) George, minister of Ciola, Aberdeenshire. He married, secondly, in 1827, Mary, fourth daughter of Robert Chalmers, minister at Haddington, who survived him and received a pension from government on the ground of her husband's services to literature.

A portrait by Sir John Watson Gordon is in the National Portrait Gallery, Edinburgh.

He published, besides single sermons:  'The Life of John Knox, containing Illustrations of the History of the Reformation in Scotland,' &c., Edinburgh, 1812, 8vo, 2 vols.; 2nd edit, revised and enlarged, Edinburgh, 1813, 8vo. 2 vols. Of the many subsequent editions, the most important are: Edinburgh, 1840, 8vo (reprinted London. 1854, 8vo), with corrections, notes, and memoir by, LL.D. [q.v.]; and Edinburgh, 1865, 8vo, with appended notes by Thomas McCrie, his son, being vol, i. of his' Works.'  'The Life of Andrew Melville, containing Illustrations of the Ecclesiastical and Literary History of Scotland," &c., Edinburgh, 1819, 8vo, 2 vols.; 2nd edit, revised, Edinburgh, 1623, 8vo; 3rd edit. 1866, 8vo, with appended notes by his son, being vol. ii. of his 'Works.'  'Memoirs of … William Veitch and George Brysson, written by themselves, with other Narratives illustrative of the History of Scotland … to the Revolution," &c., Edinburgh, 1825, 8vo.  ' His-


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  of the Progress and Suppression of the Reformation in Italy,' &c., Edinburgh, 1827, 8vo; 2nd edit, enlarged, 1832, 8vo.  'History of the Progress and Suppression of the Reformation in Spain,' &c., Edinburgh, 1829, 8vo. Posthumous was  'Sermons,' &c., Edinburgh, 1836, 8vo. A volume of his 'Miscellaneous Writings,' collected and edited by his son, Edinburgh, 1841, 8vo, contains annotated reprints of his biographies of Henderson, [q. v.], F. Lambert, A. Rivet, and J. Murray; his account of the 'Taborites,' his reviews of Milne on presbytery and episcopacy, Simeon on the liturgy, Sismondi's 'Considerations' on Geneva, Scott's 'Tales of my Landlord,' Orme's Owen, and Turner's 'Life and Times,' also three pamphlets on church matters. In 1805 or 1806 he edited the 'Christian Magazine.' He was a contributor to 'Blackwood's Magazine' in its first year (1817). His last publication was an anonymous pamphlet (May 1833) advocating the abolition of church patronage.

 McCRIE, THOMAS, the younger (1797–1875), Scottish divine and author, born at Edinburgh 7 Nov. 1797, was eldest son of the elder [q. v.], by his first wife. He was educated at the high school and at the university of Edinburgh, but does not seem to have graduated. He afterwards entered the Theological Hall of the Original Secession Church, was ordained, and became secession minister of Crieff, 1820, and of Clola, Aberdeenshire, in 1828. In 1836 he succeeded his father as minister of the West Richmond Street meeting-house, Edinburgh. In the same year he became theological professor at the Original Secession Hall. At the disruption he favoured the non-intrusionist party. In 1852 the original seceders joined the free church of Scotland, and McCrie took a prominent part in the deliberations necessary for carrying out the arrangement; in 1856 he was moderator of the free assembly. In the autumn of the same year he was appointed professor of church history and systematic theology at the London college of the English presbyterian church. He retired in 1856 owing to failing eyesight. Theres of his life he passed at Gulliane in East Lothian and at Edinburgh. He died 9 May 1875 at 89 Minto Street, Edinburgh. McCrie preached well when he could use notes; he was a kindly a and popular with students. Before 1850 he was made D.D. by the Aberdeen, and LL.D. by that married Walteria, a daughter of Robert Chalmers, secession minister at Haddington, but left no children.

His chief works are: He edited a collection of his father's works; for the Wodrow Society, 'Wodrow's Correspodence' in 1842, and 'The Life of Robert Blair' in 1848; and Barrow's 'Treatise of the Pope's Supremacy,' ed. 1882, 8vo. He translated 'Pascal's Provincial Letters,' ed. 1847, 16mo; 1851, 8vo; 1875, 16mo. As a young minister he contributed to 'The Witness,' when conducted by Hugh Miller, and for a short time edited the 'British and Foreign Evangelical Review.'
 * 1) 'Life of Thomas McCrie,' Edinb. 1840, 8vo.
 * 2) 'Sketches of Scottish Church History,' Edinb. 1841, 8vo; other editions 1843, 1875; this was originally a reprint of lectures.
 * 3) 'The Ancient History of the Waldensian Church,' 1845, 8vo.
 * 4) 'Lectures on Chriatian Baptism,' 8vo.
 * 5) 'Memoirs of Sir Andrew Agnew,' Lond. 1850, 8vo.
 * 6) 'Thoughts on London with the Free Church of Scotland,' Edinburgh, 1862, 8vo.
 * 7) 'Annals of English Presbyterianism from the Earliest Period to the Present Time,' Lond. 1872, 8vo.

 MACCUAIRT, JAMES (fl. 1712), Irish poet, often called Seamus dall, or Dall MacCuairt, was born at Creevin, co. Louth, became blind early in life, and was well known as a musician and poet. He was a friend of [q. v.] He wrote a poem of 210 stanzas on the battle of Aughrim and the death of Sorley MacDonnell, 'San Eachdhruim an air staid na comhnaidh' ('In Aughrim of the slaughter there dwells'). His address to Carolan on his return to Meath from Connaught, 'Da milliuin deag feilte dhibh, o arus Meadhbha ingean Eachael' ('Twelve million welcomes to you from the mansion of Meave, daughter of Eochaidh'), is of eighteen stanzas. He wrote five devotional poems, 'Iarraim do bbeannacht gan fheirg' ('I beseech thy blessing without anger'), of fifty-two stanzas; 'A dhuine nach leir dhuit creachta croidhi on dall' ('Oh man to whom from blindness the wounds of his heart are not clear'); 'A bhladh na bpatiarc sa naingeal' ('Oh flower of the patriarchs and angels'), of 176 stanzas; 'Is claoidhte chuiv Adhamhrena clannuibh' ('Adam put destruc-

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 . upon his children'): 'Gach uile peacach bhocht gan treoir' ('Every poor sinner without a guide'). Another of his poems is of value for its celebration of football as played in Ireland in his time, 'Ba haigeanta croidheamhuil mo mhacnaigbsi anios' ('High spirited, stout were my friends above there'). The match described was played at Slane, on the banks of the Boyne, between the mix of Meath and Louth, he wrote many songs, of which the best known are on Brian O'Byrne's horse Punch; on Rose O'Reilly, 'Si mo rois bhreifneacb' ('She is my Rose of Brefny'), and 'A criamhthain sios ata mo mhian' ('In Creevin down by there is my desire'); and a panegyric of forty-eight stanzas on Anna, daughter of MacAnghabhan, 'Is mian leamsa tracht air ageimh na mna' ('I desire to treat on the beauty of the woman'). Paul O'Brien (d. 1820), professor of Maynooth College, knew seventeen other poems of his, and repeated their first lines to Edward O'Reilly.

 McCULLAGH, JAMES (1809–1847), mathematician, son of a poor farmer, was born in 1809, at Glenellie, in the parish of Upper Badoney, co. Tyrone. He entered Trinity College, Dublin, as a pensioner, November 1824, became sizar June 1825, scholar 1827 (the examination being purely classical), and fellow in 1832. He was befriended in his college course by Provost Lloyd, to whom some of his geometrical discoveries were communicated during this period. In 1836 McCullagh was elected professor of mathematics and in 1843 professor of natural philosophy in the university of Dublin. He threw himself into his duties as a teacher with an ardour which communicated itself to his pupils, and gave a powerful stimulus to mathematical and physical studies in the university. He introduced the studies of electricity and galvanism, heat and terrestrial magnetism into the fellowship course.

As secretary of council to the Royal Irish Academy from 1840 to 1842, and as secretary to the Academy from 1842 to 1846, he rendered that institution valuable service. His liberality and influence secured for the museum some of its most precious archæological treasures. Shortly before his death he unsuccessfully contested Dublin University in the nationalist interest. He died by his own hand in October 1847, in a fit of temporary insanity. Dyspepsia and overwork appear to have intensified a mental disorder of which he had shown slight symptoms long before. He was unmarried.

Of the voluminous manuscript investigations, geometrical and physical, which he was known to have had by him ready for the press shortly before his death, no trace could afterwards be found, though careful search was made. Such of them as had already appeared in the transactions of the Royal Irish Academy, the ‘Philosophical Magazine,’ and elsewhere, have been collected in a volume by Drs. Jellett and Haughton (Dublin Univ. Press). To them are added notes of his lectures on the rotation of a solid body round a fixed point, and on the attraction of ellipsoids, and also two short papers on Egyptian chronology, which remain to attest his interest in archæological studies.

By far the most important of McCullagh's scanty remains is the memoir on surfaces of the second order, read to the Royal Irish Academy on 30 Nov. 1843. His geometrical work is characterised by an elegance and power which might have placed him beside Chasles and Poncelet had he lived to finish his work. His numerous papers on the wave theory of light contain ingenious attempts to construct a dynamical theory of the luminiferous ether. His geometrical work was in the first instance undertaken as subsidiary to his physical investigations; but, though the geometrical methods and results are of permanent value, his physical theory retains only an historical interest, being vitiated by erroneous fundamental assumptions. It was then a moot point whether the vibrations of plane polarised light are parallel or perpendicular to the plane of polarisation. Fresnel thought they were perpendicular, McCullagh differed from him, and assumed they were parallel. Subsequent researches have proved that Fresnel was right.

 MACCULLOCH, HORATIO (1805–1867), landscape painter, son of a weaver, was born in Glasgow in November 1805, on the night on which the city was illuminated in honour of the victory of Trafalgar. After having been apprenticed to a house-painter, he became a pupil of John Knox, a local artist, under whom [q. v.], the water-colour painter, and [q. v.] were also studying. About 1824 he and Macnee left Glasgow and went first to Cumnock, where they found employment in painting snuff-boxes, and afterwards to Edinburgh, where they entered the esta-


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 publish his first poems (1817). The book did not succeed, and Keats, attributing the failure to Ollier's inactivity, quarrelled with him, and published his subsequent books with Taylor and Hessey. Shelley was more constant, although he, too, with equal unreasonableness, complained of Ollier for insisting on the alterations which converted ‘Laon and Cythna’ into ‘The Revolt of Islam,’ and without which the sale would soon have been stopped by a prosecution. All the subsequent works of Shelley published in his lifetime, except ‘Swellfoot the Tyrant,’ were nevertheless brought out by Ollier, to whom the unsold copies of ‘Alastor,’ published in 1815 by Baldwin and Cradock, were also transferred. ‘Julian and Maddalo’ was also advertised for publication by Ollier, but did not appear until printed by John Hunt, along with the posthumous poems, in 1824. Shelley's letters to Ollier are published in the ‘Shelley Memorials,’ and are very valuable for the literary history of his works. The most important of Ollier's other publications were the collected works of Charles Lamb and several of Barry Cornwall's early volumes. In 1819 he published ‘The Literary Pocket Book,’ in which Shelley's poem of ‘Marianne's Dream’ was first printed; and in 1820 he brought out the first part of ‘Ollier's Literary Miscellany,’ not continued. Besides a remarkable article on the German drama by Archdeacon Hare, this publication contained Peacock's paradox, ‘The Four Ages of Poetry,’ memorable for having provoked Shelley's ‘Defence of Poetry.’ Shelley gave his essay to Ollier for the second part of the ‘Miscellany,’ but this never appeared; and when Ollier's unsuccessful business was shortly afterwards wound up, the ‘Defence’ came into the possession of John Hunt, who prepared it for publication in ‘The Liberal,’ but that periodical also expired before it could be published. Ollier became, and long continued, a literary adviser to Bentley, and would seem, from a passage in one of Leigh Hunt's letters to him, to have contributed to the ‘Naval and Military Gazette,’ as well as to ‘Ainsworth's Magazine.’ His independent publications were: Several letters from Leigh Hunt, published in the latter's correspondence, cast an agreeable light upon Ollier's latter years, showing that his literary tastes and sympathies remained unimpaired. He died at Old Brompton on 5 June 1859, while the letters which he had contributed to the ‘Shelley Memorials’ were passing through the press. His son Edmund is separately noticed.
 * 1) ‘Altham and his Wife: a domestic Tale,’ 1818. Of this Shelley wrote: ‘It is a natural story, most unaffectedly told in a strain of very pure and powerful English.’
 * 2) ‘Inesilla; or the Tempter: a Romance, with other Tales,’ 1824; also very well written. This had been announced for publication several years before, but the composition was impeded by the author's grief for the loss of a daughter.
 * 3) ‘Ferrers,’ 1842, a romance on the execution of Earl Ferrers in 1760, somewhat in the style of Harrison Ainsworth, but much inferior.
 * 4) ‘Fallacy of Ghosts, Dreams, and Omens, with Stories of Witchcraft, Life-in-Death, and Monomania,’ 1848; reprinted from ‘Ainsworth's Magazine,’ and published by the author himself.

OLLIER, EDMUND (1827–1886), author, son of [q. v.], was born in 1827, and privately educated. He ‘beheld Charles Lamb with infantile eyes, and sat in poor Mary Lamb's lap.’ As a boy he used to listen to Leigh Hunt's and B. R. Haydon's stories. He adopted the profession of literature, and, after some years of miscellaneous work, became connected with the ‘Daily News,’ ‘Athenæum,’ ‘Household Words,’ and ‘All the Year Round.’ In 1867 he republished verses which had originally appeared in the periodicals under the title of ‘Poems from the Greek Mythology, and Miscellaneous Poems.’ In the same year he contributed an edition of the first series of the ‘Essays of Elia,’ with a memoir of the author, to ‘Hotten's Worldwide Library;’ and in 1869 published an edition of Leigh Hunt's ‘Tale for the Chimney Corner.’ Becoming connected with the publishing firm of Cassell, Petter, & Galpin, Ollier wrote a memoir of Doré, &c., for the ‘Doré Gallery,’ 1870; ‘Cassell's Illustrated History of the War between France and Germany,’ 2 vols. 1871–2; ‘Our British Portrait-Painters from Sir Peter Lely to J. Sant,’ 1874; ‘Cassell's Illustrated History of the United States,’ 3 vols. 1874–7; ‘Cassell's Illustrated History of the Russo-Turkish War,’ 2 vols. 1877–1879; ‘A Popular History of Sacred Art,’ 1882; ‘Cassell's Illustrated Universal History,’ 4 vols. 1882–5. At the time of his death he was engaged upon the ‘Life and Times of Queen Victoria.’ The first eleven chapters were by Ollier, and the remainder of the work by Robert Wilson.

Ollier died at his house in Oakley Street, Chelsea, on 19 April 1886. He married a Miss Gattie, who survived him, but left no issue. He was a man of wide biographical


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 seventy parsonage-houses added or rendered habitable, and a sum of not less than 360,000l. raised and spent on church work in his diocese. One of the most valuable efforts of his episcopate was the establishment of the Church Extension Society (, Four Biographical Sketches, p. 32). On 30 Nov. 1882, little more than a fortnight before his death, his portrait, painted by Ouless, was presented to him by Lord Aberdare in the town-hall at Cardiff in behalf of the clergy and laity of his diocese. He died at Bishop's Court, Llandaff, on 16 Dec. 1882, having been for some time the senior member of the bench, and was buried in the churchyard of his cathedral. A tomb, with his effigy in marble by Armitstead, was erected by the diocese in his memory on the north side of the altar steps.

By his wife Alicia Olivia, daughter of Lieutenant-general Spencer of Bramley Grange, Yorkshire, who died on 13 July 1886, in her eighty-fifth year, he had several children, of whom three sons survived him: Alfred, colonel B.S.C.; Joseph Earle, chancellor of the dioceses of Llandaff and St. David's; and Edward, colonel R.H.A.

In person the bishop was tall and spare, with features said by many to resemble those of the Duke of Wellington. In advancing years he suffered from deafness, but his intellect was keen and vigorous to the last.

His published works, which are numerous, consist chiefly of sermons and charges, ranging in date from 1827 to 1881. Among these may be specified: 1. ‘An Analysis of the Text of the History of Joseph,’ in Hebrew, for the use of his students at Lampeter; an interleaved copy of the second edition (1833), with the author's notes, is in the library of St. Paul's School, and another of the third edition (1836) in that of St. David's College, Lampeter. 2. ‘Some Account of the Condition of the Fabric of Llandaff Cathedral,’ of which the first edition appeared in 1857, and the second, with plates, in 1860.

 OLLYFFE, JOHN (1647–1717), divine, son of John Ollyffe of Arundel, Sussex, was born there in 1647. After spending three years at Cambridge he removed to Oxford, and matriculated at Queen's College on 7 Feb. 1667–8. In 1672 he proceeded B.C.L. from New Inn Hall, and took holy orders. He was instituted, in 1673, rector of West Almer, Dorset, where he remained twenty years. In 1693 he was preferred to the rectory of Dunton, Buckinghamshire, where he remained until his death on 24 June 1717.

Ollyffe had three sons: John (b. 1676), rector of Hedgerley, Buckinghamshire, 1699–1743; George (b. 1682), vicar of Kemble 1707, and of Wendover 1715; and Thomas, vicar of Dunton and Eyworth, Bedfordshire, 1712–42, and rector of Denham, Buckinghamshire, 1742–8.

Ollyffe published, besides separate sermons: 1. ‘A Brief Defence of Infant-Baptism: with an Appendix, wherein is shewed that it is not necessary that Baptism should be administred by Dipping,’ London, 1694. 2. ‘The Blessedness of Good men after Death: a Sermon Preach'd at the Funeral of the Revd. Mr. Henry Cornish, B.D. … with a Preface to Rectifie some Misrepresentations, &c., in a late Pamphlet entitled “Some Remarks on the Life, Death, and Burial of the said Mr. Cornish,”’ London, 1699. 3. ‘An Essay towards a Comprehension, or a Persuasive to Unity amongst Protestants. Humbly offered to the Consideration of the two Houses of Parliament, and especially to the Most Reverend the Archbishops, the Right Reverend the Bishops, and the rest of the Clergy assembled in Convocation,’ London, 1701. 4. ‘A Defence of Ministerial Conformity to the Church of England: in answer to the Misrepresentations of the terms thereof by Mr. Calamy, in the Tenth Chapter of his Abridgement of the “History of Mr. Baxter's Life and Times,”’ London, 1792. This was replied to by ‘J. A.’ in ‘A Letter to the Reverend Mr. John Ollyffe touching the Declaration of Assent and Consent to the Liturgy and the Imposition of certain things scrupled therein,’ London, 1703, and by Edmund Calamy the younger in ‘A Defence of Moderate Non-Conformity,’ 3 pts. London, 1703–5. The third part contains ‘an Index of some Peculiarities in Mr. Ollyffe's manner of writing in this controversie.’ Ollyffe replied with (5) ‘A Second Defence of Ministerial Conformity to the Church of England,’ London, 1705; and again with (6) ‘A Third Defence of Ministerial Conformity to the Church of England,’ London, 1706. 7. ‘A Practical Exposition of the Church Catechism,’ 2 vols. London, 1710.

 OLMIUS, JOHN LUTTRELL, third (d. 1829). [See under .]


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 invaded Munster and made peace for a year at Tullagh O'Dea, co. Clare. He came home through Connaught. His last expedition was in 1120, when he marched to Athlone to support Murchadh O'Maeleachlainn, who was attacked by the king of Connaught. He died at Derry on 9 Feb. 1121. He is praised for his fine physical form by the Ulster chroniclers, and for his virtues; but, except some traces of religious feeling shown in his relations towards two archbishops of Armagh, nothing but acts of unrelenting warfare are recorded of him. He married Bebhinn, daughter of Cenneidigh O'Brien, in 1090, and had by her two sons —Muircheartach, who died in 1114, and Niall, who died in 1119. She died in 1110.

 O'LOCHLAINN, MUIRCHEARTACH (d. 1166), king of Ireland, son of Niall O'Lochlainn, son of Domhnall O'Lochlainn [q. v.], chief of the Cinel Eoghain, was ninth in descent from Domhnall, brother of Niall (870?–919) [q. v.], king of Ireland, from whom, and not from their more remote ancestor, Niall Naighiallach, the O'Neills take their name, according to O'Donovan. His family, who in later times were more often called MacLochlainn, were the senior branch of the Cinel Eoghain, the descendants of Eogfaan, son of Niall Naighiallach. He first appears in the chronicles in 1139, when he defeated the Clann Laithbheartaigh or O'Dubhdas of Ulster, and slew their chief, Mathghamhain. In 1142 he won a battle over the O'Donnellys, a sept of the Cinel Eoghain, in which he received a severe wound. The chiefship of the Cinel Eoghain was assumed in 1143 by Domhnall O'Gairmleadhaigh, the tribe having expelled Muircheartach. He went to the Cinel Conaill, and, with their aid, displaced O'Gairmleadhaigh, and was established as chief of Cinel Eoghain. Cu Uladh MacDuinnsleibhe, king of Ulidia or Lesser Ulster, made a foray in 1147 into Farney, co. Monaghan. Muircheartach O'Neill led the Cinel Eoghain, in alliance with Donnchadh O'Cearbhaill and the Oirghialla, and attacked the Ulidians, whom they found at Uchdearc, co. Down, drove before them to Dundrum, co. Down, and routed in a battle fought on the feast of SS. Peter and Paul, returning with much plunder to Tyrone. He again invaded Ulidia in 1148, and took hostages; but the Oirghiulla, who had marched with him, unexpectedly joined the Ulidians, and he had to retreat. He soon returned, crossing the Ban at Toome Bridge, deposed Culladh, and set up Donnchadh MacDuinnsleibhe as king of Ulidia. Later in the year he attended a convention of the chiefs of the Cinel Eoghain, the Oirghialla, and the Ulidians, who all swore to preserve general peace on a famous relic — the crozier known as the 'bachall iosa' — in the presence of Gilla MacLiag, archbishop of Armagh. The Oirghialla, Cinel Conaill, and Ulidians, all gave him hostages at this time. War, however, broke out in 1149, and he again invaded Ulidia and took many cattle, and received the king's son as a hostage. He went on with all his horsemen to Louth, and there received hostages sent by Tigheaman O'Rourke from Breifne. He next marched to Dublin, and received the submission of the Danes and hostages from Diarmaid MacMurchadha, king of Leinster. In 1150 he gave a gold ring of five ounces and other gifts to Flaibheartach O'Brolchain [q. v.], coarb of Columba, and permitted a general taxation of Cinel Eoghain for the wants of the church of Derry. He marched to Inismochta in Meath, and there received hostages sent to indicate the acknowledgment of his supremacy by Connaught, afterwards going on to Dunlochad, near Tara, where he ratified a treaty of peace with the foreigners of Dublin and Fingall. Turlough O'Brien and Turlough O'Connor [q. v.] were engaged in war, and the Munstermen, under the termer, suffered a disastrous defeat at Moinmor in Munster in 1151. Oljochlainn, taking advantage of this, led the Cinel Eoghain, Cinel Conaill, and Oirghialla across the Erne at Assaroe, co. Donegal, to the Curlew Mountains. Turlough O'Connor, unable to resist such an attack after his long fighting with O'Brien, sent hostages. Next year O'Lochlainn expelled Donnchadh O'Cearbhaill from the kingship of the Oirghialla, in revenge for an insult to the Archbishop of Armagh. He met Turlough O'Connor at the Moy near Ballyshannon, co. Donegal, where they declared amity on the bachall iosa and some relics of St. Columba. They afterwards met at Rathkenny in Meath, and Diarmaid MacMurchadha also came to the meeting. They deprived Tigheaman O'Rourke of Conmhaicne, a country consisting of Longford and the southern part of Leitrim, and divided Meath into east and west, giving the west to Murchadh O'Maeleachlainn, and East Meath to his son Maeleachlainn O'Maeleachlainn. In 1153 he decided to try and restore Turlough O'Brien, and marched to Creeve, co. Westmeath. Tadhg O'Brien, who had displaced Turlough O'Brien, marched thither to attack him, and Turlough O'Connor


text: 1911 Encyclopædia Britannica/Jesuits

title: 1911 Encyclopædia Britannica/Jesuits


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Talk:United States Statutes at Large/Volume 1/2nd Congress/1st Session/Chapter 33

Contemporary relevance
It appears that this act stayed in force until 1862, by which time its mentions of muskets, firelocks, and flints would have been much outdated. It is, however, an early example in which Congress required citizens to make a purchase (if not already owned) from a private concern for health reasons (not being killed by Indians). Would it be possible for the Supreme Court to rule against the "individual mandate" even with the existence of this precedent?


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 monk of Westminster for many years, and was notable as a ‘stirring person,’ ‘very useful to the monastery.’ He became prior in 1352, and while holding that office obtained ‘in free gift the custody of the temporalities in three vacancies,’ the first by favour with Queen Philippa, the other two direct from Edward III. He also improved the abbey estates of Hyde (Hyde Park) and Benfleet, Essex, without any charge to the monastery, and in recognition of these services had while prior an anniversary service allowed him, a very unusual favour. On the advancement of Simon Langham [q. v.] to the see of Ely, Litlington succeeded him as abbot (1362). The January preceding his election a high wind had blown down most of the abbot's manor-houses, and these he rebuilt in three years. The monastery buildings were greatly in need of repair, and Litlington rebuilt and repaired them all, besides finishing the south and west sides of the cloisters, building the college hall, the Jerusalem chamber, and adding to the abbot's house. He also presented much plate, vestments, ‘furniture,’ &c., to the convent, besides service books, one of which, the ‘Litlington Missal,’ is preserved in the Chapter Library, and has been transcribed by the Henry Bradshaw Society. The funds for these benefactions were chiefly drawn from the gifts and bequests, amounting to 10,800l., of Archbishop Langham, of whose will Litlington was executor in 1378. As abbot, Litlington took a prominent part in the coronation of Richard II (1377). The ‘Liber Regalis,’ which prescribed the order of that and all subsequent coronations, was probably drawn up about his time, and an illuminated transcript (edited for the Roxburghe Club by Earl Beauchamp) is in the Chapter Library. The next year a great sensation was caused by the murder of one Hawley, who had taken sanctuary in the abbey during high mass, the murder being due to the instigation of the Duke of Lancaster. The abbey was shut up for four months, and in a parliament held at Gloucester shortly after the murder Litlington boldly protested against the violation of the sanctuary. In consequence of his speech it was ordained in the next parliament that all privileges of the abbey were to remain inviolable. The murderers had to do penance and pay the abbot 200l. Under Litlington's rule there was a long dispute between the abbey and the collegiate body of St. Stephen's, Westminster. Finally, in 1394, after the cause had been carried to Rome, a composition was effected by the intervention of the king. Litlington's extraordinary energy was shown even in the last year of his life, when he was about seventy. He and two of his monks, on a false alarm of a French invasion, actually bought armour and prepared to go to defend the coast. He died 29 Nov. 1386 at his manor-house of Neate, and was buried before the altar of St. Blaize, i.e. near the Poets' Corner; Widmore and Dart quote his Latin epitaph, long obliterated. In the refectory, to which he left silver vessels, a prayer for his soul was long said after grace; his initials are carved in the cloisters, a head of him is carved over the deanery entrance, and the organist's house, one of his buildings, still bears his name (, Memorials, pp. 64, 359).

LITSTER or LE LITESTER, JOHN (d. 1381), ‘king of the commons,’ was a dyer (litster, see, Middle Engl. Dict. s.v.) of Norwich, in all probability a native of Norfolk. Froissart describes him as of Staffordshire (ix. 406, ed. Kervyn de Lettenhove), and calls him ‘Guillaume’ Listier. Capgrave, who was born (1393) and wrote at Lynn, mentions that Litster had a house at Felmingham, near North Walsham. He may possibly be connected (, Hist. of Norfolk, p. 52) with the Ralph le Litester rated on a subsidy roll for the neighbouring parish of Worstead in 1315. In the peasants' revolt of June 1381 Litster put himself at the head of the ‘rustics and ribalds’ of Norfolk, who, like those of Suffolk and other counties, rose almost simultaneously and in concert with the men of Kent and Essex. The Norfolk insurgents were chiefly villeins; they killed lawyers, and burnt manor rolls to destroy evidence of the old commuted labour services; three of their number—Seth, Trunch, and Cubit—shared the leadership with Litster (, De Illustr. Henricis, p. 170).

Litster, though probably the son of a villein, was as an artisan in sympathy with the wild political schemes of the men of Kent. If Jack Strawe's confession may be trusted, they proposed to abolish the monarchy and set up kings chosen by the commons in every county (, Hist. Angl. ii. 10). Litster, like Robert Westbrom in Suffolk (ib. p. 11), assumed the royal title, calling himself ‘King of the Commons’ (‘King of Norfolk’ in a chapter heading of, u.s.) The rebels appeared in such strength before Norwich that though the citizens took special measures for its defence (Rot. Congregat. Norwici in , Hist. of Norfolk, iii. 106–7) the


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 gates had to be opened to them; they held the city to ransom, but nevertheless destroyed the houses of nobles and lawyers.

Distrusting themselves, and perhaps fearful of being led too far by Litster and his fellow-artisans, the villeins pressed into their company (, ii. 6, cf., u.s.) certain knights who had to submit to the whims of the ‘king of the commons.’ He appointed them tasters of his food and drink, and one of them in especial, ‘being an honourable knight,’ his carver.

When the villeins heard that Richard had granted charters of manumission to the serfs of the home counties, and probably after news of the collapse of the main revolt had reached Norfolk, they sent three of their own number, Seth, Trunch, and Cubit, according to Capgrave, with two of the knights, to the king, bearing the money extorted from Norwich, in the hope of obtaining more comprehensive charters for themselves. At the same time Litster and his friends evacuated Norwich and retired northwards to North Walsham, to await their envoys' return. But the latter were intercepted at Icklingham, between Thetford and Newmarket, by a small armed band led by Henry le Despenser [q. v.], bishop of Norwich, from his manor of Burleigh, near Oakham. The bishop promptly beheaded the three villeins, and hastened, ‘armed to the teeth,’ through Wymondham and Norwich, towards the headquarters of the rebels. The terrified gentry, taking courage, issued from their hiding-places, and it was with a considerable force that the bishop drew near North Walsham. Under Litster's skilful direction the rebels had barred the Norwich road to North Walsham with a fosse and a barricade of windows, doors, and tables. But the bishop rode into their midst, and though they fought desperately, they were broken and cut down. Litster escaped, but was speedily discovered in a field of standing corn, brought before the bishop, and absolved, drawn, hanged, beheaded, and quartered on the spot. The bishop graciously held his head lest it should drag on the ground as he was borne disembowelled to the gallows. The four quarters were sent to Norwich, Yarmouth, Lynn, and his own house at Felmingham, ‘that all might know how rebels end.’ Froissart (ix. 421), with characteristic inaccuracy, places Litster's execution at Stafford. On the Norwich side of North Walsham there is a cross which is thought to mark the scene of the battle, and a mound believed to cover the slain.

LITTLEDALE, JOSEPH (1767–1842), judge, born in 1767, was eldest son of Henry Littledale of Eton House, Lancashire, who was of a Cumberland family. His mother was Mary, daughter of Isaac Wilkinson of Whitehaven. He was educated at St. John's College, Cambridge, was senior wrangler and Smith's prizeman, and graduated B.A. in 1787 and M.A. in 1790. He entered at Gray's Inn, and practised as a special pleader until 1798, when he was called to the bar on 28 June. It was during this time that, being asked what his politics were, he gave the well-known answer, ‘My politics are the politics of a special pleader.’ He joined the northern circuit, and attended the Chester sessions. In 1813 he was appointed counsel to the university of Cambridge. He enjoyed a good practice. On 30 April 1824 he was appointed, in succession to Mr. Justice Best, to a judgeship in the court of king's bench, though he had never been made a king's counsel or sat in parliament, or had any government recognition, beyond being appointed Hullock's colleague in managing the government prosecutions in Scotland in 1822. He took his seat on the first day of Easter term, 5 May 1824, and was knighted on 9 June. Consisting as it did of Abbott, Bayley, Holroyd, and Littledale, the court of king's bench at this time was one of the strongest ever constituted, and Lord Campbell speaks of this as the golden age of justice (Lives of the Chief Justices, iii. 291; Autobiography, i. 421). Littledale resigned owing to failing health on 31 Jan. 1841. He was sworn of the privy council, but died shortly after at his house in Bedford Square on 26 June 1842. He left 250,000l. His only daughter, Elizabeth, married Thomas Coventry, barrister-at-law. In character he was a lawyer, and little more—‘one of the most acute, learned, and simple-minded of men,’ according to Lord Campbell, but he was respected and even beloved by those who practised before him. He edited Skelton's


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 ‘Magnyfycence, an Interlude,’ for the Roxburghe Club in 1821.

  LITTLEDALE, RICHARD FREDERICK (1833–1890), Anglican controversialist, the fourth son of John Littledale, auctioneer, Dublin, was born in Dublin on 14 Sept. 1833. On 15 Oct. 1850 he entered Trinity College, Dublin, as a foundation scholar, graduated B.A. as a first class in classics, and in 1855 obtained the senior Berkeley gold medal and the first divinity prize, he proceeded at Dublin M.A. in 1858, and LL.B. and LL.D. in 1862, and at Oxford on 5 July 1862 D.C.L. ‘comitatis causa.’ He was curate of St. Matthew in Thorpe Hamlet, Norfolk, from 1856 to 1857, and from 1857 to 1861 curate of St. Mary the Virgin, Crown Street, Soho, London, where he took a great interest in the House of Charity. Throughout the remainder of his life he suffered from chronic ill-health, took little part in any parochial duties, and devoted himself mainly to literary work. He was a zealous Anglican, and was learned in exegesis and liturgical literature. Until his death he continued to act as a father confessor, and next to Dr. Pusey is said to have heard more confessions than any other priest of the church of England. Both as a speaker and controversialist he achieved a high reputation; his tenacious memory and wide range of reading made him a formidable nutogonist. He died at 9 Red Lion Square, London, on 11 Jan. 1890. A reredos to his memory was erected in the chapel at St. Katharine's, 32 Queen Square, London, in March 1891 {Times, 26 March 1891, p. 7).

Littledale was a frequent contributor to periodical literature, particularly to ‘Kottabos,’ a college miscellany in Dublin, and to the ‘Daily Telegraph,’ the ‘Church Quarterly Review,’ and the ‘Academy,’ and was the author of numerous books and pamphlets in support of Anglicanism, in opposition to Roman Catholicism. In conjunction with the Rev. James Edward Vaux, Littledale wrote: ‘The Priest's Prayer Book,’ 1864 (seven editions), ‘The People's Hymnal,’ 1867 (eight editions), ‘The Christian Passover,’ 1873 (four editions}, and ‘The Altar Manual,’ of which forty-six thousand copies were circulated. He completed after the death in 1866 of the author, John Mason Neale, who was his intimate friend, Neale's ‘Commentary on the Psalms from Primitive and Mediæval Writers,’ vols. ii. iii. and iv., 1866-74 and afterwards re-edited two other editions of the entire work. He was als0 joint author with Neale of ‘Liturgy of SS. Mark, James, Clement, Chrysostom, Basil,’ 1868-9. Littledale's ‘Plain Reasons for not joining the Church of Rome,’ a volume of which thirty-six thousand copies were issued in 1990 and following years, evoked replies from the Rev. W. Horsfall, the Rev. A. Mills, Oxoniensis, and H. I. D. Rvder. In 1874 Littledale edited a work entitled ‘The Church of England in presence of Official Anglicanism, Evangelicalism, Rationalism, and the Church of Rome. By Gervase.’

Other works not already mentioned were:  ‘On the Application of Colour to the Decoration of Churches,’ 1857.  ‘Religious Communities of Women in the early Church,’ 1862.  ‘Carols for Christmas and other Seasons,’ 1863.  ‘Unity and the Rescript: a Reply to Bishop Ullathorne's Pasoral against the A.P.U.C.,’ 1864.  ‘Catholic Ritual in the Church of England, Scriptural, Reasonable, Lawful,’ 1865, thirteen editions.  ‘The Elevation of the Host,’ 1865, two editions.  ‘Incense: a Liturgical Essay,’ 1866.  ‘The Mixed Chalice,’ 1867, four editions.  ‘The Christian Priesthood,’ 1867.  ‘Prayers for the Dead,’ 1867. ‘Catholic Revision of the Book of Common Prayer; a Letter to the Archbishop of Canterbury,’ 1867. <li> ‘Early Christian Ritual,’ 1867, four editions. <li> ‘What is Ritualism? And why ought it to be supported?’ 1867. <li> ‘The Children's Bread, or Communion Office for the Young,’ 1868, four editions. <li> ‘Additional Services: a second Letter to the Archbishop of Canterbury,’ 1868. <li> ‘A Commentary on the Song of Songs,’ 1869. <li> ‘Church Reform,’ 1870. <li> ‘The Crisis of Disestablishment,’ 1870. <li> ‘Pharisaic Proselytism, a forgotten Chapter of early Church History,’ 1870. <li> ‘Tradition,’ 1870. <li> ‘The Two Religions,’ 1870. <li> ‘Misapplied Texts of Scripture: a Lecture,’ 1870. <li> ‘Church and Dissent,’ 1871. <li> ‘Secular Studies of the Clergy,’ 1871. <li> ‘Rationale of Prayer,’ 1872. Answered by Professor Tyndall and others. <li> ‘At the Old Catholic Congress,’ 1872. <li> ‘Children at Calvary,’ 1872. <li> ‘The Religious Education of Women,’ 1873; new edition, 1874. <li> ‘The Relation of the Clergy to Politics,’ 1873. <li> ‘Church Parties,’ 1874. <li> ‘Papers on Sisterhoods,’ 1874-8. <li> ‘Dean Stanley on Ecclesiastical Vestments,’ 1875, three editions. <li> ‘Last Attempt to Reform the Church of Rome from within,’ 1875. <li> ‘Apostolical Succession,’ 1876. <li> ‘Ritualistic Practices (1), what they are, (2) what they mean,’ 1876. <li> ‘Ritualists and Romanists,’ 1876. <li> ‘Ultramontane Popular Literature,’ 1876.<section end="Littledale, Richard Frederick"/> </ol>


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  ‘An Inner View of the Vatican Council,’ 1877.  ‘Christianity and Patriotism,’ 1877.  ‘The Pantheistic Factor in Christian Thought,’ 1877.  ‘Why Ritualists do not become Roman Catholics,’ 1878. Replied to by the Rev. Orby Shipley, 1879.  ‘Future Probation,’ 1886.  ‘A Short History of the Council of Trent,’ 1888.  ‘Words for Truth; Replies to Roman Cavils against the Church of England,’ 1888.  ‘The Petrine Claims: a Critical Inquiry,’ 1889.

 LITTLER, JOHN HUNTER (1783–1856), lieutenant-general, Indian army, eldest son of Thomas Littler and his wife, daughter of John Hunter, a director of the East India Company, was born on 6 Jan. 1783 at Tarvin, Cheshire, where his family had been established for many generations. He was educated, under the Rev. Dr. Devonport, at the grammar school at Acton, near Nantwich. On 19 Aug. 1800 he was appointed ensign in the 10th Bengal native infantry, and in that regiment became lieutenant on 29 Nov. the same year, captain on 16 Dec. 1812, and major on 22 Sept. 1824. He went out to India in the Kent Indiaman, which was taken by a French privateer in the Bay of Bengal. The passengers were sent adrift in a pinnace, but arrived safely at their destination. Littler served with his regiment in the campaigns under Lord Lake in 1804–5, and at the reduction of Java in 1811. He returned from Java to India in 1816, and served as sub-assistant commissary-general in the Marquis of Hastings's army, continuing in the post until 1824. He became lieutenant-colonel of the 14th Bengal native infantry in 1828, and colonel of the 36th Bengal native infantry in 1839, the colonelcy of which he retained until his death. In 1841 he was promoted to be major-general, and in 1843 was appointed to command the Agra division of the Bengal army. He commanded a division of Sir Hugh Gough's army at the defeat of the Mahrattas at Maharajpore on 29 Dec. 1843, where he was slightly wounded, and had two horses killed under him. He received for his services the thanks of parliament and star, and was made K.C.B. on 2 May 1844. At the outbreak of the first Sikh war in 1845 he was in command of the Ferozepore division, ten thousand strong. Leaving half his troops to protect the ill-fortified cantonment, he marched with the rest to meet the Sikhs, when they first crossed the Sutlej on 11 Dec., but they declined the challenge although they outnumbered Littler's force by ten to one, and turned aside to Ferozeshah. He skilfully effected a junction with Gough's army on 21 Dec. 1845, and at the battle of Ferozeshah on 21–2 Dec. following commanded a division, and again had a horse killed under him, receiving a second time the thanks of parliament and a medal. At the close of the campaign he was appointed to command at Lahore, and in 1849 was made G.C.B., and appointed a provisional member of council and deputy-governor of Bengal. While at Calcutta, Littler was presented by the inhabitants with a service of plate and an address, in recognition of his long and valuable services. He returned home, with the rank of lieutenant-general, in 1851. The remainder of his life was passed in retirement at his seat, Bigaden, Devonshire, where he died on 18 Feb. 1856. He was buried at Tarvin, Cheshire. He married in 1827 Helen Olympia, only daughter of Lieutenant-colonel Henry Stewart, a claimant of the Orkney peerage, and by her left four daughters.

LITTLETON. [See also .]

LITTLETON, ADAM (1627–1694), lexicographer, born on 2 Nov. 1627, was the son of Thomas Littleton, vicar of Halesowen, Worcestershire. He was educated on the foundation at Westminster School, whence he was elected to Christ Church, Oxford, in 1644. He took a decided part against the parliamentary visitors (Register, Camd. Soc., p. 488), and in 1648 ridiculed their proceedings in a Latin poem entitled ‘Tragi-Comœdia Oxoniensis,’ 4to, which has, however, been ascribed to John Carrick of Christ Church. He was expelled from the university (2 Nov. 1648), but seems to have been allowed to return, as he joined in May 1651 with three other students in a petition for the restitution of their Craven scholarships, which had been sequestered (Sussex Arch. Coll. xix. 110, 210). He was allowed to become an usher at Westminster, and ‘taught school’ at other places before he succeeded to the post of second master there in 1658. After the Restoration he established a school at Chelsea,<section end="Littledale, Richard Frederick"/>


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Talk:The Rebellion Record/Volume 7/Documents/Jefferson Davis and Pope Pius IX

Source: The Rebellion record; a diary of American events (1861-1863)—Volume: 07 Author: Moore, Frank, 1828-1904 http://archive.org/stream/rebellrecord07moorrich#page/509/mode/1up


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The New International Encyclopædia/Jesuits

JESUITS, (Fr. Jésuite, from Neo-Lat. Jesuita, from Lat. Jesus), or. A religious Order of the Roman Catholic Church. The preliminary step to the foundation of the society was taken when, on August 15, 1534, Ignatius of Loyola (see ), with six associates — Pierre Le Fèvre, a Savoyard; James Laynez, Francis Xavier, Alfonso Salmeron, and Nicholas Bobadilla. Spaniards, and a Portuguese, Simon Rodriguez — took, in the chapel on Montmartre, Paris, vows to make a pilgrimage to the Holy Land and devote themselves to the conversion of the infidels. Owing to the breaking out of war with the Turks, they could not make the pilgrimage as planned, so they applied themselves to various spiritual works in and around Venice, from which it had been their intention to sail. They lived more or less in common, but were not united in a formal way until 1538, when the first idea of permanent organization came. They went to Rome, and laid the preliminary sketch of the constitution of their proposed Order before Pope Paul III., who approved it in 1539. The formal creation of the Order of Jesuits was made by bull dated September 27, 1540. In founding the Jesuits, Ignatius is often said to have contemplated repairing the losses occasioned to the Church by Luther; but at this time he had scarcely heard of him. His object was the increase of devotion among the adherents of the Church. The motto of the new Order was Ad Majorem Dei Gloriam, often abbreviated A. M. D. G. (to the greater glory of God). The members bound themselves, besides the usual three vows of religious Orders to poverty, chastity, and obedience, by a fourth

vow to go as missionaries wherever the Pope might send them.

The Older was inaugurated in 1541 by the election of Ignatius as general. He wished to refuse this office at first, but was finally prevailed upon to accept it. The name chosen — Society (or more properly Company) of Jesus — was meant to recall that Ignatius's idea in its foundation was that they were to be a band of soldiers in the army of the Church. What time he could spare from the government of the Society and his many good works the general devoted during the next ten years to the drawing up of the formal Constitutions and rules of the Order. In 1550 these were submitted to the members, and received certain modifications in detail. The revised text, written by Ignatius himself and known as the autograph text, was then sent to all the fathers, even to those in India, and suggestions asked. Such as seemed proper were incorporated in a third text, which forms the Constitutions of the Jesuits now in force. These are essentially from the hand of Ignatius, never having received any important modification. They are considered by Jesuits of the present day as the palladium of their existence as a religious Order. The most important part of the Constitutions are those that prescribe the training to which each member of the Order shall be subjected. The formation, as it is called, of the Jesuit for his life work takes about eighteen years. As a rule, before entrance into the Order he has already pursued studies equivalent to those required for the collegiate degree of A.B. The first two years of novitiate are spent in spiritual exercises, prayer, meditation, and ascetic reading, in the practice of mortification, and in humble occupations of various kinds. During his first year the novice devotes thirty days of retreat, as it is called, in absolute silence, to making the spiritual exercises of Saint Ignatius. These consist of meditations on the four last things to be remembered and on the life of Jesus Christ. Every year of his life afterwards, no matter what his status in the Society, at least eight successive days are devoted to the same purpose. At the end of the second year of novitiate the candidate takes simple vows of poverty, chastity, and obedience. Then two years are devoted to the study of the humanities and the modern languages. After this three years are given to philosophic and scientific studies, during which, though a definite course is marked out for all, opportunities are provided for those who wish to pursue special studies. At the completion of these seven years of study of self, the humanities, philosophy, and science, the young Jesuit, usually now about twenty-five years of age, is sent to teach for five years in a Jesuit college. If he has shown predilection and talent for some special study, he will, as far as circumstances permit, be assigned to teach this branch. He is not confined to one class during his years of teaching, but is supposed to go up with his class during the course, thus providing for his own mental development as well as the consistent progressive formation of his students. After the period of college work, the Jesuit studies theology for three years, and then is advanced to holy orders. For one year more theological studies are continued, and then opportunities are given the young priest for mission work and spiritual employment of various kinds

for a year, after which a final year of novitiate, called the third year of probation, is prescribed. During this year the Jesuit devotes himself exclusively to the study of spiritual things, his own character, the ways and means of the Institute of the Society, its rules and Constitution. During his third year the thirty days' retreat of silence and prayer, according to the method of the spiritual exercises of Saint Ignatius, is once more made. After this final year of probation the candidate is admitted to the last solemn vows, now four in number, because they include a special vow of obedience to the Pope. Those who accomplish this full course are called professed fathers.

The rules prescribe in detail the Jesuit's daily occupation, and, as far as circumstances allow, a definite routine is followed very exactly by all the members of the Order. The Jesuit rises at 5 A.M. Half an hour is given to physical preparation for the day. He devotes one hour to mental prayer, for which there has been fifteen minutes of preparation the night before. He then hears mass, or, if a priest, says mass. About 7 A.M. he breakfasts, and after a few minutes devoted to a review of his morning meditation, and especially the practical resolutions that it has led him to, he begins the day's work, whatever it may be — studying, teaching, preparing sermons, missions or retreats, or writing books or articles. He is advised by his rules not to continue any one form of occupation, whatever it may be, for more than two consecutive hours without a diversion of mind for some minutes at least. About noon he devotes fifteen minutes to a review of his morning's work, and plans the work of the afternoon, so as to do better. Dinner is taken in common, and then, according to rule, one hour is passed in recreation in common. About 9 P.M. the community assemble for the recital of the litany of the saints and of the Blessed Virgin. This is the only daily spiritual exercise in common enjoined by rule. Even this did not originate with Ignatius himself, but with Saint Francis Borgia, the third general of the Society. Ignatius wished to leave his Order free for work and study, depending on the constant direction of the motives of their work to make them spiritual men. The litanies are followed by fifteen minutes devoted to the selection of a passage of the life of Christ for meditation next morning. Then follows the evening examination of conscience. At 10 o'clock all are in bed, unless special permission is given for further work. The ../Monita Secreta/ (q.v.), ‘Secret Admonitions,’ a masterpiece of craft and duplicity, supposed to have been issued for the private direction of thoroughly initiated members of the Order, is now acknowledged by all serious authorities to be an invention of the enemies of the Jesuits.

The government of the Society of Jesus, though often spoken of as autocratic, is a striking example of a limited constitutional authority, practically the first of its kind. The Order is governed by a general, whose power, said sometimes to be absolute, is strictly limited by the Constitutions. He is elected by a general congregation and holds his office for life. He may be deposed by a general congregation under certain conditions prescribed by the Constitution, though such an incident has never happened in the

of the Order. A general congregation is composed of the general, or his deputy, and the five assistants, who form his council, besides the provincials, or heads of provinces, and two deputies from each province. The provincial deputies are elected by the professed fathers and the rectors of the province. The general congregation meets every six years, and all important concerns come before it. It alone has power to dissolve a college, or professed house, or a novitiate once established. The general has power to dispense from some provisions of the Constitution in particular cases, but he cannot alter or annul them. All others in authority hold office for a limited time, usually for three years. The assistants who compose the general's consultors are elected by the general congregation, and are chosen from certain groups of provinces. At the present time there is the Italian assistancy, the French, the Spanish, which includes also missions in South America; the German, which includes the Low Countries and Austria; and finally the English, including England and North America, with missions in South Africa and in India. For the assistance of the general there is also an admonitor and a father confessor. The general's admonitor is bound to inform him of any faults he may commit. While the general consults with his assistants, he is not obliged to follow their advice, even when unanimous.

There are four classes of Jesuits: (1) Professed fathers, who, after their eighteen years of preparation, have taken the four solemn vows mentioned above. It is from this class alone that the general and all the higher officials of the Society are chosen. (2) Coadjutors, spiritual and temporal. Spiritual coadjutors are priests whose health or talents have not permitted them to reach the standard of sanctity or knowledge required for professed fathers, and who help in preaching, teaching, and the direction of souls. Temporal coadjutors are the lay brothers to whom the menial offices and certain minor duties are assigned. (3) Scholastics, who, having passed through the novitiate, are engaged either in their own studies or in teaching in the colleges. (4) Novices, who after a short trial as postulants are engaged for two years exclusively in spiritual exercises, prayer, ascetic reading, and practices.

The administrative and executive government of the Society is intrusted under the general to provincials who are named by the general and hold office for three years. In each province the superiors of the colleges, professed houses, and novitiates are appointed by the general, who receives from them at stated intervals — monthly from provinces, quarterly from colleges and novitiates — a detailed report of the character, conduct, and occupation of each member of the Society. Far from making a system of espionage, this detailed knowledge only gives superiors such information with regard to subjects as enables them to make the best possible use of them with the least possible danger of failure under trying circumstances. Ignatius gave his Order no distinctive dress (though that of the Spanish priests of that time has come to be adopted by Jesuits generally), so that they might be freer for intercourse with the world.

The Jesuits spread rapidly. At the death of Ignatius (1556) there were 1000 members of the Order, in twelve provinces. At the end of the century there were over 10,000. When the

of the centenary of their foundation came in 1639, they numbered over 13,000. A century and a quarter later, at the time of their suppression, there were 22,600 Jesuits throughout the world. Wherever they were, they were considered as the special upholders of the Papacy and the most faithful defenders of the Catholic Church. This accounts for most of the opposition to them. When there was difficulty between the Republic of Venice and the Pope, during the first half of the seventeenth century, the Jesuits were excluded from the Venetian States. Their close adhesion to the Pope made their position in France often insecure. Gallicanism saw in them implacable opponents, and ../Jansenism/ (q.v.) recognized them as the foes most to be feared. The Sorbonne and the University of Paris opposed the introduction of the Society into France, and always continued to be jealous of the educative influence acquired by it. Finally, Mme. de Pompadour became a bitter enemy, because the Jesuits refused her the sacraments, unless there should be an end of her liaison with the King. The philosophic party was opposed to the Jesuits because they saw in them the most prominent factor in the conservation of Catholic thought and education. This united opposition brought about the suppression of the Jesuits by royal edict throughout the French dominions in 1764. The example was followed in a few years by the other Bourbon courts — Spain, Naples, Parma, and Modena. In 1759, through the machinations of the Prime Minister Pombal, who saw an opportunity of enriching himself at their expense, the Jesuits had been expelled from Portugal. The charges that they were the source of the attempt upon the King's life and were fomenting disaffection among the Indians in the so-called reductions of Paraguay, recently transferred from Spain to Portugal, were evidently trumped up. Pope Clement XIII. (1758-69) interposed vainly in their behalf and used every effort to reconcile the governments. Pope Clement XIV. (1769-74), pressed by the ambassadors of so many Catholic governments, at length issued, July 21, 1773, the brief Dominus ac Redemptor Noster, by which, without adopting the charges made against the Society or entering in any way into the question of their justice, acting solely on the motive of ‘the peace of the Church’ he suppressed the Society in all the States of Christendom. Submission to the brief was immediate and complete. In Spain and Portugal the members of the Society were driven into exile. In other Catholic countries they were permitted to remain as individuals, engaged in the ministry or in literary occupations. Two non-Catholic governments, those of Frederick the Great of Prussia and Catharine II. of Russia, refused to allow the brief of suppression to be published in their dominions, because they could not replace the Jesuits as educators. In these States the Jesuits retained a quasi-corporate existence as a Society for education.

What was meant to be the suppression of the Society proved but a temporary suspension. In 1792 the Duke of Parma secured a partial reorganization for his dominions. In 1801 Pope Pius VII. (1800-23) permitted the formal reëstablishment of the Jesuits in Lithuania and White Russia, and with still more formality in Naples in 1804. On August 7, 1814, by the bull Solicitudo omnium ecclesiarum, the complete

of the Order was made. Since then the Jesuits have continued to spread all over the world. There were, in 1902, 15,145 Jesuits throughout the world, of whom 6647 were priests, 4545 scholastics, and 3953 lay brothers. In America there were over 2100, of whom about 780 were priests, 735 scholastics, and 585 lay brothers. In the Philippine Islands there were 102 Jesuits, and 55 in Cuba.

Among the works of the Jesuits there is none to which they devoted themselves with more zeal, nor, we may add, with greater success, than that of the education of youth. Saint Ignatius himself insisted on this, and was the first to make education the special ministry of a religious Order. The principles to guide the Society in its educational work were laid down by Ignatius in the fourth part of the Constitution. This was, however, only an outline of a system of education. At first the Jesuits adopted the methods of teaching then followed in the various Catholic schools of Europe, drawing chiefly from the traditions of the great University of Paris, the alma mater of Saint Ignatius and his first companions, though with due attention also to the developing methods of the humanistic schools of the Netherlands, then justly celebrated. The theory that the Jesuits' method of education was borrowed largely from the “Plan of Studies” of John Sturm of Strassburg is now admitted to be false. From 1540 to 1599 the Society was engaged in forming a complete system of studies. Plans were drawn up and put in practice in various colleges, as for example those of Nadal and Ledesma. The practical system thus created was completed under Acquaviva, the fifth general of the Society, who ruled during its most brilliant period (1581-1615). In 1584 a committee of six experienced Jesuit teachers of different nationalities drew up a preliminary plan which was tried in all the colleges of the Society. The results of this five-year trial were reported to Rome and the suggestions made were employed in drawing up a modified plan which was sent to the various colleges in 1591. After this plan had been tested for over five years, the final plan was drawn up and formally issued in 1599. This is the famous Ratio Studiorum, which was the fruit of long and patient efforts, and the result of the combined wisdom of the whole Society. The system is divided into three parts — (1) Studia inferiora, inferior studies, which consist chiefly of linguistics, the literary study of the classical languages with history, archæology, etc., as collateral branches; (2) arts, or philosophy, consisting of philosophy, mathematics, and the natural sciences as far as they were known and cultivated in those times; (3) theology. In the lower course, that of humanities, there were ordinarily five classes, in some places six. These were called the grammar classes, first, second, and third, then humanities, or poetry and rhetoric. After the restoration of the Society at the beginning of the nineteenth century, the needs of the times demanded a change in the educational system. Father Roothaan, then general, proceeded with the same care as Acquaviva in securing the opinions of the best educators in various countries. The revised Ratio Studiorum was published in 1832. This was not definitive, but was considered subject to such further changes as might prove advisable in the course of time, and the progress of education. The principles of the

old Ratio Studiorum are preserved, but greater attention is recommended to the natural sciences and special care is to be devoted to the teaching of the mother tongue. The Jesuits have always been markedly successful in the teaching of Latin and Greek. The essence of their method is the prelection or preliminary explanation of a passage by the teacher, followed by the pupil's study of it and then by recitation, which includes grammatic, historic, and other details. Imitative themes are a prominent feature, and, as far as possible, the pupil is brought to a speaking knowledge of the language studied. Frequent repetitions are recommended. The thoroughness of this system is exemplified by their own mastery of the Latin tongue, and the lasting knowledge acquired by their students, especially in the classic languages. How well the recommendation to devote more attention to the sciences has been carried out is shown by the fact that such great astronomers of the nineteenth century as De Vico, Perry, and Secchi were Jesuits.

The number of the colleges increased very rapidly. Within fifty years after the Papal approbation, the Jesuits had colleges all over the world, not only in Europe, but in the Indies, China, Japan, Mexico, and Brazil. At the time of the death of Acquaviva (1615) the Society had 372 colleges. Shortly before the suppression of the Society, about the middle of the eighteenth century, there were 728 colleges, many of which had an average attendance of 1500 or more, while in some the number of students was from 2000 to 3000, and no college is mentioned with a lower number than 300. Taking the lowest possible average, the 700 Jesuit colleges must have had about the middle of the eighteenth century 300,000 students. This influence was all the more important as they insisted on moral and religious training. Such Protestant writers as Ranke, Paulsen, Quick, and others, candidly admit that the Jesuits during these centuries were the best educators, so that many parents not of the Catholic faith intrusted the education of their sons to them. The spread and development of Jesuit colleges during the nineteenth century was slow but steady. The Order had to struggle against great difficulties. The colleges which it possessed before the suppression were in the hands of the civil authorities. The persecutions and expulsions of the Society from various countries prevented the establishment of new colleges, and put an end to those already in being. Notwithstanding this, in the year 1900 the Jesuits had more than 60,000 students in their colleges all over the world. In the United States they have colleges with the privileges of universities at Worcester, Mass., Boston, Fordham, N. Y., New York City, Georgetown, D.C., Jersey City, N. J., Washington, D. C., Baltimore, Chicago, Cincinnati, Detroit, Milwaukee, Omaha, Saint Louis, Saint Mary's, Kan., Galveston, Mobile, New Orleans, Denver, San Francisco, Santa Clara, Cal., Buffalo, Cleveland, Spokane, and Manila, P. I. The attendance at Jesuit colleges throughout the world has doubled in the last twenty-five years. Besides their colleges and missions the Jesuits have charge of the Apostleship of Prayer, or ../League of the Sacred Heart/ (q.v.).

The Jesuit missions are the source of the greatest honor to the Order. Saint Francis Xavier's (q.v.) work in the Indies recalled the Apostolic times. He knew how to organize his many

so that his numerous converts became faithful Christians in the best sense. His brethren on the missions imitated his example and almost rivaled his success. Venerable Joseph Anchieta, called the Apostle of Brazil, before the end of the sixteenth century, organized missions among the natives of that country into settlements of the kind that in Paraguay, later, were called reductions. The first reduction of Paraguay was founded in 1610. For nearly a century and a half the native converts lived in ideal peace and happiness. These native Christian communities have been the admiration of students of social science ever since. At the beginning of the seventeenth century, after twenty years of patient effort, Father Ricci succeeded in getting audience of the Emperor of China. His skill in applied mathematics and mechanics gained him the favor of the Emperor, and he obtained protection for the Christians in China. Scholarly successors, equally able and zealous, Schall, Verbiest, and Bouvet, continued the good influence over the Emperor. Unfortunately, after a time, the controversy over the ‘Chinese rites’ took place. Certain practices of their former lives, which, in imitation of the Apostles, the Jesuits allowed their converts still to keep up, seemed to the Dominicans to savor of idolatry. In the midst of the disputes the Imperial favor was lost, and persecutions wiped out the Chinese missions. The Japanese missions were begun in 1549 by Saint Francis Xavier, and in thirty years had grown to number 200,000 Christians. Bloody persecutions, continuing for nearly three centuries, made numbers of martyrs; but with a marvelous tenacity, though all their priests had been put to death, the survivors handed down their faith from generation to generation, and when Japan was once more opened to Europeans in the nineteenth century, there were still natives ready to welcome the Catholic missionaries as their long-lost fathers. In India Robert de' Nobili (1605) took up the difficult task of living as a high-caste Brahmin, fulfilling rigidly their precepts of abstinence and avoiding all contact with other castes. After years of patience he succeeded in making numerous converts. The careers of Fathers Lallemont, Brebœuf, and Jogues among the Huron and Iroquois Indians were a succession of sufferings and hardships, deliberately undertaken, calmly borne, and heroically persisted in by men of gentle breeding and deep culture. The Jesuit missions were always centres of civilization as well as religion. When the United States Government took possession of the Philippines, the Jesuits in charge of the observatory at Manila were asked to collate the information with regard to the Archipelago in the possession of members of the Order, and this was published in two large volumes with an atlas at the Government Printing Office (El Archipiélago Filipino, Washington, 1900).

The following periodicals are issued under the direction of the Jesuits, and always supply information as to current topics in their regard: Civiltà Cattolica, Rome; The Month, London; Etudes Littéraires et Religieuses, Paris; Stimmen aus Maria-Laach, Freiburg; Zeitschrift für Katholische Theologie, Innsbruck; Revue des Questions Scientifiques, Brussels; The Messenger, New York; Messenger of the Sacred Heart, Innsbruck, Bilbao, Toulouse, Mexico, and other places. Consult for their Constitution, Institutum

Societatis Jesu (Avignon, 1830-38); or Concerning Jesuits (London, 1902). The accepted authority for their general history is Crétineau-Joly, Histoire de la compagnie de Jésus (6 vols., Paris, 1844-46); in English, Daurignac, History of the Jesuits (Baltimore, 1878); B. N., The Jesuits, Their Foundation and History (2 vols., New York, 1879). For opposing views, Theodore Griesinger, Die Jesuiten (Stuttgart, 1866; Eng. trans., New York, 1885). For special countries, Parkman, Jesuits in North America (seventeenth century) (Boston, 1898); the notable series of Jesuit Relations, edited by Thwaites (73 vols., Cleveland, 1896 sqq.); Foley, Jesuits in England (London, 1877-83; also, Taunton, London, 1901); Pollard, Jesuits in Poland (Oxford, 1892); Smith, “Suppression of the Jesuits,” in The Month (London, 1902), later in book form; Duhr, Jesuitenfabeln (Saint Louis, 1899). For pedagogy: Pachtler, Ratio Studiorum, etc., in Monumenta Germaniæ Pædagogica, vols. ii., v., ix., xvi. (Berlin, 1887-93), the standard work on the subject; Monumenta Historica Societatis Jesu; Monumenta Pædagogica (Madrid, 1901-02); Hughes, Loyola (New York, 1892); Duhr, Die Studienordnung der Gesellschaft Jesu (Saint Louis, 1896); Paulsen, Geschichte des gelehrten Unterrichts (Berlin, 1896); Schwickerath, Jesuit Education (Saint Louis, 1903). For the bibliography of Jesuit writers, A. de Backer, Bibliothèque bibliographique de la Compagnie de Jésus (3 vols, fol., Paris, 1869-76); Sommervogel, Dictionnaire des ouvrages anonymes et pseudonymes de la Compagnie de Jésus (Paris, 1884); Moniteur bibliographique de la Compagnie de Jésus (Paris, 1889).


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Author:James Joseph Walsh

Works

 * Catholic churchmen in science, 1906 external link
 * History of the Medical Society of the State of New York, 1907 external link
 * The thirteenth, greatest of centuries, 1907 external link
 * Education, 1910 external link
 * The popes and science, 1911 external link
 * Old-time makers of medicine, 1911 external link
 * Psychotherapy: including the history of the use of mental influence, directly and indirectly, in healing and the principles for the application of energies derived from the mind to the treatment of disease, 1912 external link
 * [The century of Columbus, 1914 external link
 * Makers of modern medicine, 1915 external link
 * Health through will power, 1919 external link
 * Medieval medicine, 1920 external link
 * Religion and health, 1920 external link
 * Cures; the story of the cures that fail, 1923 external link

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(　128　) upon Scott Douglas's version, and indicate the differences and variation of the text as established by comparison.

An incomplete version of the "Court of Equity" seems to have been first published circa 1810 in octavo sheet form. It also appears surreptitiously appended to certain editions of the works of the poet about the same date. We have seen a copy of it in an appendix to an Alnwick edition, circa 1810. In 1827 it was printed in that filthy receptacle, "The Merry Muses"—the volume with which the name of Burns has been so erroneously and unjustly associated, and it is still retained in the ever-recurring issues of the obscenities therein contained. In 1893, an expurgated version was published in the Aldine edition, under the editorship of Mr. G. A. Aitken. Scott Douglas quotes the opening lines in his Kilmarnock edition, and again refers to the production in his Edinburgh edition (Vol. I., pp. 163, 166). Robert Chambers thus refers to it—"He composed, on the 4th of June, a poem on the reigning scandals of his village, cases on which the Session Record throws ample light, if light were of any use in the matter; but, unfortunately, though the mock-serious was never carried to a greater pitch of excellence than in this poem, its license of phrase renders it utterly unfit for publication." To this Dr. Wallace, in his new edition of Chambers, appends—"The composition is full of tenderness and humanity, but it is too 'broad' for publication."

Concerning the dramatis personæ Richmond was law clerk with Gavin Hamilton before he removed to Edinburgh, and it was in his lodgings that Burns found accommodation during his first visit to that city. He spent the last years of his life in Mauchline, and died there in 1846. Smith, to whom he addresses one of his epistles, was a draper in his native town who started an unsuccessful calico printing business in Lesmahagow, and ultimately died in Jamaica. Hunter was the village shoemaker, of whom no mention is made save in this effusion. The worthy trio, it appears, had each had experience of the pains and penalties which attached to personal appearance before the Kirk Session of Mauchline, hence their selection by the poet as the accredited officials of the mock tribunal. Sandy Dow (son of John Dow or Dove, mine host of the "Whitefoord Arms") drove the coach between Mauchline and Kilmarnock, hence his soubriquet of "Coachman." John Brown ("Clockie Brown") was watch and clockmaker in the village, and the hero of "Lament him, Mauchline husbands a'," which is dedicated to "Johannis Fuscus," in the original MS. The harder terms meted out to him seem to have been because of the aggravations condescended upon, and because he was not, like Dow, a brother "of the mystic tie" of Freemasonry. Of the heroines, nothing of

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text: Dictionary of National Biography, 1885-1900/Oldisworth, William


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


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A.D. 1229 and ratifie these Gifts, &c. as in the end of the Great Charter specified, &c.

How Lands holden by Knights Service, descending to Coparceners within Age, shall be divided. Obs.


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248

They come with the ringing bugle, And the deep drums’ mellow roar; Till the soul is faint with longing For the hands we clasp no more!

Oh, band in the pine wood cease! Or the heart will melt with tears, For the gallant eyes and the smiling lips, And the voices of old years.

[John Reuben Thompson was born in Richmond, Virginia, in 1823. After graduating from the University of Virginia, he studied law and settled in Richmond. His interest in literary pursuits caused him, however, to turn aside from law in 1847 to the editorship of the Southern Literary Messenger. In 1859 he moved to Augusta, Georgia, to become editor of The Southern Field and Fireside. Being incapacitated by frail health for military service, Thompson went during the Civil War to London, where he wrote articles for English magazines in defense of the Confederacy. In 1866 he became literary editor of the New York Evening Post, and is said to have been one of the two most distinguished occupants of that position. He died in New York in 1873. His poems have unfortunately never been collected in book form.]


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Author:John Reuben Thompson

Works

 * Genius and Character of Edgar Allan Poe
 * Poems of John R. Thompson

title: Author:John Reuben Thompson


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16

Statutes made at Merton in Crastino Sancti Vincentii (scil. 23. Jan.) Anno 20 III. and Ann. Dom. 1235.

T was provided in the Court of our Lord the King, holden at Merton on Wednesday the morrow after the Feast of St. Vincent, the Year of the Reign of King  the Son of King, before Williamthe [sic] Archbishop of Canterbury, and other his Bishops and Suffragans, and before the greater part of the Earls and Barons of England, there being assembled for the Coronation of the said King, and Hellianor the Queen, about which they were all called, where it was treated for the Commonwealth of the Realm upon the Articles under-written, thus it was provided and granted, as well of the foresaid Archbishops, Bishops, Earls, and Barons, as of the King himself and others.

 Irst Of Widows which after the Death of their Husbands are deforced of their Dowers, and cannot have their Dowers or Quarentine without Plea, whosoever deforce them of their Dowers or Quarentine of the Lands, whereof their Husbands died seised, and that the same Widows after shall recover by Plea;  they that be convict of such wrongful Deforcement shall yield Damages to the same Widows; that is to say, the Value of the whole Dower to them belonging, from the time of the Death of their Husbands unto the Day that the said Widows, by Judgement of our Court, have recovered Seisin of their Dower, &c.  and the Deforcers nevertheless shall be amerced at the King's pleasure.

  Lso from henceforth Widows may bequeath the Crop of their Ground, as well of their Dowers, as of other their Lands and Tenements, saving to the Lords of the Fee, all such Services as be due for their Dowers and other Tenements.

  Lso if any be disseised of their Freehold, and before the Justices in Eyre have recovered Seisin by Assise of Novel disseisin, or by Confession of them which did the Disseisin, and the Disseisee hath


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A.D. 1266.

 f a Writ come in the ' of St. Michael, a Day shall be given thereupon unto the utas of St. Hilarii;  And if it come in the ' of St. Michael, Day shall be given unto the quizime of St. Hilarii;  If it come in the three Weeks after St. Michael, the Day shall be crastino Purificationis;  ⟨If within a Month after Michaelmas, in the utas of the Purification;⟩  If in crastino Animarum, then in the quinzime of Easter;  If in crastino Martini, then in the three Weeks after Easter;]  If in the utas of St. Martin, then in Easter Month;  If in the quinzime of St. Martin, then within five Weeks after Easter;  and also there is Day specially given in crastino Ascensionis, and it countervaileth as much as within five Weeks after Easter;  ⟨If in the utas of St. Hilarii, in the utas Trinitatis;⟩  If in  Hilarii, then in quindenautas [sic] Trinitatis, and sometime in crastino of St. John Baptist;  If in crastino Purificationis, then in ⟨crastino and⟩ utas of St. John Baptist;  If in the utas of the Purification, then in quindena of St. John Baptist;  If in quindena , then in the utas of St. Michael;  If within three Weeks after Easter, then in quindena of St. Michael;  If within Easter Month, then within three Weeks of the Feast of St. Michael;  If within five Weeks after Easter, or in crastino Ascensionis, then within a Month after the Feast of St. Michael;  If in the utas of the Trinity, then in crastino Animarum;  If in quindena Trinitatis, or in crastino of St. John Baptist, then in crastino Martini;  If in the utas of St. John Baptist, then in the utas of St. Martin;  If in quindena of St. John Baptist, then Day shall be given unto quindena Martini; and so every Term shall answer to other.

 f the Writ do come in  Michaelis, Day shall be given until crastino Animarum;  If it come in  Michaelis, Day shall be given until crastino Martini;  If within three Weeks after the Feast of St. Michael, then in octabis Martini;  If in  Michaelis, then in quindena Martini;  If in crastino Animarum, then in octabis Hilarii;  If in crastino Martini, then in quindena Hilarii;  If in octabis Martini, then in crastino Purifications;  If in quindena Martini, then in octabis Purificationis;  If in octabis Hilarii, then in quindena ;  If in quindena Hilarii, then in tribus Septimanis Paschæ;  If in crastino Purificationis, then in mense Pasche;  If in oc- tabis


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And many a heart grew sore afraid, We still hoped on while gleamed the blade Of noble Robert Lee.

Forth from its scabbard all in vain Forth flashed the sword of Lee; 'T is shrouded now in its sheath again, It sleeps the sleep of our noble slain, Defeated, yet without a stain, Proudly and peacefully.

[Henry Timrod was born in Charleston, South Carolina, in 1829. On his father's side he was of German descent, and on his mother's, of English. He was educated in Charleston schools and in the University of Georgia, but was compelled to leave college before taking his degree on account of poverty. Returning to Charleston, he prepared himself for the practice of law, but finding this distasteful, he began to fit himself for a college professorship. Failing to secure the position he sought, he taught private classes for about ten years. In the meantime he was writing poetry and contributing his verse to the Southern Literary Messenger and Russell's Magazine. A volume of Timrod's verses was published in Boston in 1860, but in the excitement of those times did not attract widespread attention. At the outbreak of the war


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 so far as that purpose concerns yourselves. The people of the Confederate States have long watched with the deepest sympathy the wrongs and outrages that have been inflicted upon the citizens of a commonwealth allied to the States of the South by the strongest social, political and commercial ties. They have seen with profound indignation their sister State deprived of every right and reduced to the condition of a conquered province. Under the pretense of supporting the Constitution, but in violation of its most valuable provisions, your citizens have been arrested and imprisoned upon no charge, and contrary to all forms of law. The faithful and manly protest against this outrage made by the venerable and illustrious Marylander (Taney), to whom in better days no citizen appealed for right in vain, was treated with scorn and contempt; the government of your chief city has been usurped by armed strangers; your legislature has been dissolved by the unlawful arrest of its members; freedom of the press and of speech has been suppressed; words have been declared offences by an arbitrary decree of the Federal Executive, and citizens ordered to be tried by a military commission for what they may dare to speak. Believing that the people of Maryland possessed a spirit too lofty to submit to such a government, the people of the South have long wished to aid you in throwing off this foreign yoke, to enable you again to enjoy the inalienable rights of freemen, and restore independence and sovereignty to your State. In obedience to this wish, our army has come among you, and is prepared to assist you with the power of its arms in regaining the rights of which you have been despoiled.

"This, citizens of Maryland, is our mission, so far as you are concerned. No constraint upon your free will is intended; no intimidation will be allowed within the limits of this army, at least. Marylanders shall once more enjoy their ancient freedom of thought and speech. We know no enemies among you, and will protect all, of every opinion. It is for you to decide your destiny freely and without constraint. This army will respect your choice, whatever it may be; and while the Southern people will rejoice to welcome you to your natural position among them, they will only welcome you when you come of your own free will.

"R. E. L, General Commanding."

No more severe or more just arraignment of the tyranny practiced by Lincoln's administration can be written than this, and that it is true no one will have the temerity to deny. The contrast here presented, too, is as striking as it is painful. It is that between the Christian soldier and the Godless tyrant.


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text: Dictionary of National Biography, 1885-1900/Littledale, Richard Frederick


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Then cheer, boys, cheer, raise the joyous shout, For Arkansas and North Carolina now have both gone out; And let another rousing cheer for Tennessee be given— The Single Star of the Bonnie Blue Flag has grown to be eleven.—Chorus

Then, here’s to our Confederacy ; strong we are and brave, Like patriots of old we’ll fight our heritage to save; And rather than submit to shame, to die we would prefer— So cheer again for the Bonnie Blue Flag that bears a Single Star!

Hurrah! Hurrah! for Southern rights, Hurrah! Hurrah! for the Bonnie Blue Flag has gained the Eleventh Star.

Oh, band in the pine wood cease! Cease with your splendid call; The living are brave and noble, But the dead are bravest of all!

They throng to the martial summons, To the loud triumphant strain, And the dear bright eyes of long dead friends Come to the heart again!


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We are a band of brothers, and native to the soil, Fighting for our liberty, with treasure, blood, and toil; And when our rights were threatened, the cry rose near and far: Hurrah for the Bonnie Blue Flag that bears a Single Star!

Hurrah! Hurrah! for Southern rights, Hurrah! Hurrah for the Bonnie Blue Flag that bears a Single Star!

As long as the Union was faithful to her trust, Like friends and like brethren kind were we and just; But now when Northern treachery attempts our rights to mar, We hoist on high the Bonnie Blue Flag that bears a Single Star.—Chorus

First gallant South Carolina nobly made the stand; Then came Alabama, who took her by the hand; Next, quickly Mississippi, Georgia, and Florida, All raised on high the Bonnie Blue Flag that bears a Single Star.—Chorus

Ye men of valor, gather round the banner of the right, Texas and fair Louisiana, join us in the fight: Davis, our loved President, and Stephens, statesman rare, Now rally round the Bonnie Blue Flag that bears a Single Star.—Chorus

And here's to brave Virginia! The Old Dominion State With the young Confederacy at length has linked her fate; Impelled by her example, now other States prepare To hoist on high the Bonnie Blue Flag that bears a Single Star.—Chorus


text: Southern Life in Southern Literature/Albert Pike


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200

 Of human life until existence fades Into death’s darkness. Thou wilt sing and soar Through the thick woods and shadow-checkered glades, While pain and sorrow cast no dimness o’er The brilliance of thy heart; but I must wear, As now, my garments of regret and care, As penitents of old their galling sackcloth wore.

Yet, why complain? What though fond hopes deferred Have overshadowed Life's green paths with gloom? Content’s soft music is not all unheard: There is a voice sweeter than thine, sweet bird, To welcome me, within my humble home; There is an eye, with love’s devotion bright, The darkness of existence to illume. Then why complain? When Death shall cast his blight Over the spirit, my cold bones shall rest Beneath these trees; and from thy swelling breast, Over them pour thy song, like a rich flood of light.

[Philip Pendleton Cooke was born in Martinsburg, Virginia, in 1816. After graduating from Princeton he began the practice of law with his father, but spent most of his time in his two delights—hunting and literary pursuits. He was a man with lyrical talent who failed of full development through failure to take his poetic gift seriously, habits of procrastination, and frail health. He died in 1850.]

I loved thee long and dearly, Florence Vane; My life's bright dream, and early, Hath come again;


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Fusion Reaction

 * $$\mathrm{He_3 + H_2 \rightharpoonup He_4 + H_1}$$

 * at reaction temperature:

 * $$\begin{alignat}{2}

\mathrm{He_4} &= \mathrm{\alpha_4^{2+} + 2e^-} \\ \mathrm{H_1} & = \mathrm{p_1^+ + e^-} \\ \end{alignat} $$

the resulting charged particles can be magnetically funneled and used to charge induction coils upon exiting.

Pellet Size vs. Frequency

an engineering analysis must be done on the proposed engine to determine pellet size and pulse frequency.


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CANTO II.] The Corsair vowed protection, soothed affright,

As if his homage were a Woman's right.

"The wish is wrong—nay, worse for female—vain:

Yet much I long to view that Chief again;

If but to thank for, what my fear forgot,

The life—my loving Lord remembered not!"

VIII.

And him she saw, where thickest carnage spread,

But gathered breathing from the happier dead;

Far from his band, and battling with a host

That deem right dearly won the field he lost,

Felled—bleeding—baffled of the death he sought,

And snatched to expiate all the ills he wrought;

Preserved to linger and to live in vain,

While Vengeance pondered o'er new plans of pain,

And stanched the blood she saves to shed again—

But drop by drop, for Seyd's unglutted eye

Would doom him ever dying—ne'er to die!

Can this be he? triumphant late she saw,

When his red hand's wild gesture waved, a law!

'Tis he indeed—disarmed but undeprest,

His sole regret the life he still possest;

His wounds too slight, though taken with that will,

Which would have kissed the hand that then could kill.

Oh were there none, of all the many given,

To send his soul—he scarcely asked to Heaven?


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1. Tank Volume

The storage density for the fuel is .0708 tons per cubic meter. Therefore, the total volume needed is:

The radius of the fuel tanks is set at 2.5 meters and the length is then computed.

The total volume is divided by six, because six fuel tanks are used.

2. Tank Thickness

A. Interstellar cruise phase

Newton's equation, F=ma, is used to find the forces on the fuel tanks during flight. The maximum force will occur when the acceleration is a maximum. This is when the mass is a minimum for a constant thrust problem. In our case, the minimum mass is:

Therefore,

The maximum force possible on the tanks could then be:

A safety factor of 5 is now applied to find the design load.

Next, the tank area that the force is acting on is found.


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Rh {| style="margin:auto;"
 * Area
 * = pi * r^2
 * = pi * 2.5^2
 * = 19.635 m^27
 * }
 * = 19.635 m^27
 * }
 * = 19.635 m^27
 * }

So, the pressure will be:

The thickness of the tanks is now determined.

If we assume that we will use A1 1100-0, the yield stress is 3.45e7 N/m^2. This gives a thickness of:

Therefore, the fuel tanks can be made from 2 mm A1 1100-0 sheets.

B. Orbital Maneuvers

Since the upper stages will require advanced upper stages, the forces on the spacecraft are not known. Through the use of staging, multiple burns per maneuver, and the use of a stronger aluminum alloy, the thickness of the fuel tanks can be kept at 2 mm.