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Lee served on the commission that drew up the ‘Institution of a Christian Man.’ In May 1539 he argued in parliament in defence of the ‘Six Articles,’ and in conjunction with others drew up the bill founded upon them. He was on the commission appointed in the spring of 1540 to examine the doctrines and ceremonies retained in the church, and on that which had to determine on the invalidity of the king's marriage with Anne of Cleves. In 1541 new statutes for the government of the church of York were issued under the great seal. Lee surrendered to the crown in 1542 the manors of Beverley and Southwell and other estates, receiving in exchange lands belonging to certain suppressed priories. The exchange was not particularly disadvantageous to the see. He died on 13 Sept. 1544, at the age of sixty-two, and was buried in his cathedral church. Fuller accuses him of cruelty on account of the martyrdom of Valentine Frees and his wife. He is said to have been a holy man, frugal by disposition, and learned in Latin, Greek, Hebrew, and theology. While anxious to avoid displeasing the king, he was known to be opposed to the party of the ‘new learning,’ and to be inclined to the Roman obedience and usages. He wrote: ‘Commentarium in universum Pentateuchum,’ not printed, comp. ‘Aschami Epp.’ ii. 89; ‘Apologia contra quorundam Calumnias;’ ‘Index annotationum prioris libri;’ ‘Epistola nuncupatoria ad D. Erasmum;’ ‘Annotationum libri duo;’ ‘Epistola apologetica, qua respondit D. Erasmi Epistolis;’ these six, printed at Paris in or about 1520, are concerned with the controversy with Erasmus, and are in the British Museum, in 1 vol. 4to; ‘Exhibita quædam per E. Leum, oratorem Anglicum in concilio Cæsareo,’ &c. 1828, 8vo; ‘A Treatise concerning the Dispensing Power,’ Harl. MS. 417, f. 11; translations of the lives of divers saints, Harl. MS. 423, ff. 9–55. His opinions on the sacraments are printed in Burnet's ‘History of the Reformation,’ and several letters from him are to be found printed by Ellis (‘Original Letters,’ 3rd ser.), Burnet, and in parts by Strype, and in manuscript in the Harleian and Cotton. MSS., and in the Record Office. Two verses to his honour were in 1566 placed by Dr. Laurence Humphrey, president of St. Mary Magdalen College, Oxford, in the window of the founder's chamber in that college. Lee was the last archbishop of York that coined money.

[Wood's Athenæ Oxon. i. 138, ed. Bliss; Bloxam's Reg. of St. Mary Magdalen College, i. 35; Cooper's Athenæ Cantabr. i. 85; Drake's Eboracum, pp. 451, 452; Gent. Mag. 1863, ii. 337; Le Neve's Fasti, ii. 227, ed. Hardy; Cal. State Papers, Henry VIII, vols. iv–xii. pt. ii. passim; Rymer's Fœdera, xiv. 354, 401, ed. Sanderson; Strype's Memorials, i. 64, 65, 289, 292, 331, 469, and Cranmer, pp. 104, 110, 743, 8vo edit.; Burnet's Reformation, bk. iii. pp. 161, 188, 193, pt. iii. (Records) pp. 52, 77, 95, 135, 168, fol. edit.; Fuller's Worthies, ii. 499, 539; Tanner's Bibl. Brit. p. 473; Erasmi Epistolæ, passim, u.s.; Biog. Brit. i. 285, ed. Kippis; Friedmann's Anne Boleyn, i. 105, 144, 150, 189; Gasquet's Henry VIII and Engl. Monasteries, i. 209, ii. 109, 117, 124; Collier's Eccl. Hist. iv. 341, 379, ix. 105; Ornsby's York, pp. 248, 249, 285, 288, 290 (Dioc. Hist. Ser.)]

 LEE, EDWIN, M.D. (d. 1870), medical writer, entered the profession as an articled pupil of the Royal College of Surgeons, London, became a student at St. George's Hospital in 1824, and during his apprenticeship attended the medical schools of Paris. In 1829 he was elected member of the College of Surgeons, and soon afterwards was appointed house-surgeon to St. George's Hospital, an office which he resigned before 1833. Subsequentlv he competed for the house-surgeoncy of the Birmingham Hospital, but was defeated by one vote. He then passed some time on the continent attending medical institutions and investigating points of practice which at that time were not much known in England. Among these subjects was lithotrity, upon which he gave public demonstrations in London and some of the larger provincial towns. For his dissertation upon the advantages of this method of operating as compared with lithotomy the College of Surgeons in 1838 awarded him the Jacksonian prize. In 1844 he became a candidate for the assistant-surgeoncy to St. George's Hospital, but withdrew in consequence, as he alleged, of the gross unfairness of the proceedings. Upon the occasion of another vacancy, in 1848, he refused to stand; but protested against the system of election by advertisements in the 'Times' and 'Morning Chronicle,' and by a pamphlet addressed to the governors of the hospital. The College of Surgeons declined to admit him to the fellowship, whereupon he attacked Sir Benjamin Brodie and the governing body. Failing to obtain settled practice he divided his time between London, which he generally visited during the season, and one or other watering-place in England or on the continent. Latterly he resided much abroad. By 1846 Lee had received the M.D. degree of Gottingen. He was subsequently elected member of various foreign medical associations, including those of Paris, Berlin, and Naples, and was for some years fellow of the


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 opponent of the Arians, and a personal friend of Athanasius ; and in arguing against the former, he maintained, that the Divine Word (the Logos) supplied the place of a rational soul in the person of Christ. He died between 382 and 392 A. D. His doctrine was condemned by a synod at Rome, about 375 A. D., but it continued to be held by a considerable sect, who were called Apollinarists, down to the middle of the fifth century. (Hieron. de Vir. Illust. 104 ; Socrates, H. E. ii. 46, iii. 16 ; Sozomen, H. E. v. 18, vi. 25 ; Suidas, s. v.; Cave, Hist. Litt. ; Wemsdorf, Diss, de Apollin.)

 3. The author of two epigrams in the Greek Anthology, is very probably the same person as the elder Apollinaris of Laodicea. (Jacobs, Anthol. Graec. xiii. p. 853.)

 APOLLINA'RIS, CLAU'DIUS, the commander of Vitellius' fleet at Misenum, when it revolted to Vespasian in A. D. 70. Apollinaris escaped with six galleys. (Tac. Hist. iii. 57, 76, 77.)

 APOLLO, one of the great divinities of the Greeks, was, according to Homer (Il. i. 21, 36), the son of Zeus and Leto. Hesiod(Theog. 918) states the same, and adds, that Apollo's sister was Artemis. Neither of the two poets suggests anything in regard to the birth-place of the god, unless we take (Il. iv. 101) in the sense of "born in Lycia," which, however, according to others, would only mean "born of or in light." Several towns and places claimed the honour of his birth, as we see from various local traditions mentioned by late writers. Thus the Ephesians said that Apollo and Artemis were born in the grove of Ortygia near Ephesus (Tacit. Annal. iii. 61); the inhabitants of Tegyra in Boeotia and of Zoster in Attica claimed the same honour for themselves. (Steph. Byz. s.v. .) In some of these local traditions Apollo is mentioned alone, and in others together with his sister Artemis. The account of Apollo's parentage, too, was not the same in all traditions (Cic. de Nat. Deor. iii. 23), and the Egyptians made out that he was a son of Dionysus and Isis. (Herod. ii. 156.) But the opinion most universally received was, that Apollo, the son of Zeus and Leto, was born in the island of Delos, together with his sister Artemis; and the circumstances of his birth there are detailed in the Homeric hymn on Apollo, and in that of Callimachus on Delos. (Comp. Apollod. i. 4. § 1; Hygin. Fab. 140.) Hera in her jealousy pursued Leto from land to land and from isle to isle, and endeavoured to prevent her finding a resting-place where to give birth. At last, however, she arrived in Delos, where she was kindly received, and after nine days' labour she gave birth to Apollo under a palm or an olive tree at the foot of mount Cynthus. She was assisted by all the goddesses, except Hera and Eileithyia, but the latter too hastened to lend her aid, as soon as she heard what was taking place. The island of Delos, which previous to this event had been unsteady and floating on or buried under the waves of the sea, now became stationary, and was fastened to the roots of the earth. (Comp. Verg. Aen. iii. 75.) The day of Apollo's birth was believed to have been the seventh of the month, whence he is called. (Plut. Sympos. 8.) According to some traditions, he was a seven months' child. The number seven was sacred to the god; on the seventh of every month sacrifices were offered to him (, Aeschyl. Sept. 802; comp. Callim. Hymn. in Del. 250, &c.), and his festivals usually fell on the seventh of a month. Immediately after his birth, Apollo was fed with ambrosia and nectar by Themis, and no sooner had he tasted the divine food, than he sprang up and demanded a lyre and a bow, and declared, that henceforth he would declare to men the will of Zeus. Delos exulted with joy, and covered herself with golden flowers. (Comp. Theognis, 5, &c.; Eurip. Hecub. 457, &c.)

Apollo, though one of the great gods of Olympus, is yet represented in some sort of dependence on Zeus, who is regarded as the source of the powers exercised by his son. The powers ascribed to Apollo are apparently of different kinds, but all are connected with one another, and may be said to be only ramifications of one and the same, as will be seen from the following classification.

Apollo is—1. the god who punishes and destroys the wicked and overbearing, and as such he is described as the god with bow and arrows, the gift of Hephaestus. (Hom. Il. i. 42, xxiv. 605, Od. xi. 318, xv. 410, &c.; comp. Pind. Pyth. iii. 15, &c.) Various epithets given to him in the Homeric poems, such as, , , , , and , refer to him as the god who with his darts hits his object at a distance and never misses it. All sudden deaths of men, whether they were regarded as a punishment or a reward, were believed to be the effect of the arrows of Apollo; and with the same arrows he sent the plague into the camp of the Greeks. Hyginus relates, that four days after his birth, Apollo went to mount Parnassus, and there killed the dragon Python, who had pursued his mother during her wanderings, before she reached Delos. He is also said to have assisted Zeus in his contest with the giants. (Apollod. i. 6. § 2.) The circumstance of Apollo being the destroyer of the wicked was believed by some of the ancients to have given rise to his name Apollo, which they connected with, "to destroy." (Aeschyl. Agam.1081.) Some modern writers, on the other hand, who consider the power of averting evil to have been the original and principal feature in his character, say that, i. e. , (from the root pello), signifies the god who drives away evil, and is synonymous with , , , , and other names and epithets applied to Apollo.

2. The god who affords help and wards off evil. As he had the power of visiting men with plagues and epidemics, so he was also able to deliver men from them, if duly propitiated, or at least by his oracles to suggest the means by which such calamities could be averted. Various names and epithets which are given to Apollo, especially by later writers, such as, , , , , , , and others, are descriptive of this power. (Paus. i. 3. § 3, vi. 24. § 5, viii. 41. § 5; Plut. de apud Delph. 21, de Defect. Orac. 7; Aeschyl. Eum. 62; comp. Müller, Dor. ii. 6. § 3.) It seems to be the idea of his being the god who afforded help, that made him the father of Asclepius, the god of the healing art, and that, at least in later times, identified him with Paeëon, the god of the healing art in Homer. [.]

3. The god of prophecy. Apollo exercised this power in his numerous oracles, and especially in that of Delphi. (Dict. of Ant. s. v. Oraculum) The source of all his prophetic powers was Zeus him


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 ; Lowe's Bibliographical Account of English Theatrical Literature; Jackson's Scottish Stage; Tate Wilkinson's Memoirs.]

LEE, JOHN (1733–1793), lawyer and politician, a member of a family settled in Leeds since the early part of the sixteenth century, was born in 1733. He was the youngest of ten children, and his father dying in 1736, he was principally brought up under the influence of his mother, a woman of superior talents, who, although a protestant dissenter, was a friend of Archbishop Secker. She designed John for the church, but in spite of his pious disposition and keen interest in theology and in church matters, he was more fitted by his blunt and boisterous manner for the law, and he was accordingly called to the bar at Lincoln's Inn and joined the northern circuit. Though his advancement was slow, his learning and dexterity, his ready eloquence and rough humour eventually gave him an equal share with Wallace of the leadership of the circuit, and he held the office of attorney-general for the county palatine of Lancaster till he died. In April 1769 he appeared before the House of Commons as counsel for the petitioners against the return of Colonel Luttrell for the county of Middlesex. The petition failed, but this debate was long remembered at the bar. The government offered him a seat in the house and a silk gown in 1769, and in 1770 a silk gown, with the appointment of solicitor-general to the queen, was again offered to him, but he refused both offers on political grounds. On 18 Sept. 1769 he became, however, recorder of Doncaster. In 1779 he was one of the counsel for Admiral Keppel when he was tried by court-martial for his conduct in the engagement off Ushant on 12 July 1778. Upon his acquittal Keppel sent to Lee a fee of 1,000l., and this being refused, he presented to each of his counsel, Erskine, Dunning, and Lee, a replica of his portrait by Sir Joshua Reynolds. In 1780 Lee became a king's counsel, and in the second Rockingham administration was appointed solicitor-general, and came into parliament for Clitheroe in Lancashire. Subsequently he was elected for Higham Ferrers, Northamptonshire, and sat for that place till he died. He resigned office on Lord Rockingham's death, but returned to it under the Duke of Portland, and on the death of Wallace at the end of 1783, he was promoted to be attorney-general, and held the office till the Duke of Portland was dismissed. In politics he was a thoroughgoing party man. One of his maxims was, ‘Never speak well of a political enemy.’ Wilkes spoke of him as having been in the House of Commons ‘a most impudent dog,’ and attributed his success there in comparison with other lawyers to this characteristic (, Boswell, vii. 52). Wraxall (Historical Memoirs, ii. 237) calls him ‘a man of strong parts and coarse manners, who never hesitated to express in the coarsest language whatever he thought,’ and says of him that he ‘carried his indecorous abuse of the new first lord of the treasury to even greater lengths than any other individual of the party dismissed from power’ (see, too,, Life of William, Earl of Shelburne, iii. 457; , Walpole's Last Journals, ii. 585). At the bar he was universally known as ‘honest Jack Lee,’ was distinguished for his integrity, and amassed a large fortune. Having been injured by a wrench while riding, he was attacked by cancer, and dying on 5 Aug. 1793 he was buried at Staindrop, Durham, a seat which he obtained by his marriage with Miss Hutchinson, by whom he had one daughter. His portrait was painted by Sir Joshua Reynolds in 1786, and was exhibited in that year at the Royal Academy.

LEE, JOHN (d. 1804), wood-engraver, was a member of what is known as the London school of wood-engraving, which was contemporary with that of [q. v.] Lee engraved the cuts for 'The Cheap Repository,' a series of tracts printed between 1794 and 1798. The work as some merits. He engraved a part of the designs by [q. v.] in 'Scripture Illustrated,' with Branston and others; and also Craig's designs for 'A Wreath for the Brow of Youth,' a reading-book composed for the Princess Charlotte of Wales. Lee died in March 1804. His son, James Lee, also practised as a wood-engraver, and some of his father's works have been credited to him. He engraved the portraits in T. C. Hansard's 'Typographia' (1825), and was largely employed on illustrated books.

LEE, JOHN (1779–1859), principal of Edinburgh University, was born at Torwoodlee-Mains, in the parish of Stow, Midlothian, 22 Nov. 1779. He entered the university of Edinburgh in 1794, where he supported himself by teaching. He graduated M.D. in 1801, and his thesis, 'De viribus animi in corpus agentibus,' was written in


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Leechman backgrounds to his sketches are in themselves of striking beauty. No words define his general position in art better than Mr. Ruskin's: 'His work contains the finest definition and natural history of the classes of our society; the kindest and subtlest analysis of its foibles, the tenderest flattery of its pretty and well-bred ways, with which the modesty of subservient genius ever immortalised or amused careless masters.'

 LEECHMAN, WILLIAM (1706–1785), divine, born in 1706, son of William Leechman, a farmer of Dolphinton, Lanarkshire, was educated at the parish school. The father had taken down the quarters of Robert Baillie (d. 1684) [q. v.] of Jerviswood, which had been exposed after his execution (24 Dec. 1684) on the tolbooth of Lanark. In gratitude for this service the Baillie family helped young Leechman to go to the university at Edinburgh, where he graduated 16 April 1724. He studied divinity there under Professor William Hamilton. He was tutor to James Geddes [q. v.], whose posthumous essay, ‘The Composition of the Ancients,’ he published in 1748. About 1727 he became tutor to William Mure of Caldwell, Ayrshire, a friend of David Hume. The family passed the winters at Glasgow, where he attended the lectures of Francis Hutcheson. In October 1731 he was licensed to preach by the presbytery of Paisley, and in 1736 was ordained minister of Beith in the neighbourhood of Caldwell. He was moderator of a synod at Irvine in 1740, and on 7 April 1741 preached a sermon at Glasgow ‘on the … character of a minister of the gospel,’ which was published, and passed through several editions. In July 1743 he married Bridget Balfour of the Pilrig family; and at the end of the year was elected professor of divinity at Glasgow by the casting vote of the lord rector. He resigned Beith on 3 Jan. 1744 upon his election. The presbytery of Glasgow refused to enrol him, alleging that he had made heretical statements in a sermon published in 1743 ‘On the Nature, Reasonableness, and Advantages of Prayer.’ He was accused of laying too little stress upon the merits of the intercession of the Saviour. Hume criticised the sermon in a letter to Leechman's pupil, William Mure, suggesting minute corrections of style, and urging that Leechman really made prayer a mere ‘rhetorical figure.’ The synod of Glasgow and Ayr rejected the accusation of the presbytery, and their acquittal was confirmed by the general assembly. Leechman's lectures were popular, and he followed the example first set by Hutcheson of using English instead of Latin. Wodrow gives a long account of them. They dealt with polemical divinity, the evidences of Christianity, and the composition of sermons. He refused to publish them. He visited England with his old pupil Geddes in 1744, and made the acquaintance of Dr. Price. He was moderator of the general assembly in 1757. In 1759 he went to Bristol in ill-health and drank the Clifton waters. In 1761 he was appointed principal of the university at Glasgow, but for a time continued to lecture. His health was bad, and his income averaged only 190l. a year; but he is said to have helped poor students through his acquaintance with distinguished people, and he amused himself with a small farm at Achinairn, near Glasgow. He had two paralytic strokes in 1785, and died 3 Dec. in that year. He is described as tall, thin, awkward, and often absent-minded, but kindly and courteous. He prefixed a life of the author to Hutcheson's ‘System of Moral Philosophy’ (1755), and published a few sermons. These with others were collected in two volumes in 1789, with a life by James Wodrow.

[Life by Wodrow, as above; Burton's Hume, i. 162–5; Hew Scott's Fasti, ii. 160; A. Carlyle's Autobiography, 1860, pp. 66–70.]  LEEDES, EDWARD (1599?–1677), jesuit. [See ]  LEEDES, EDWARD (1627–1707), schoolmaster, born at Tittleshall, Norfolk, in 1627, was son of Samuel Leedes or Leeds. He entered Christ's College, Cambridge, as a sizar in June 1642, graduated B.A. and M.A., and in 1668 was elected master of the grammar school at Bury St. Edmunds, Suffolk. He held the mastership till his death, and is said to have been a good teacher. He died on 20 Dec. 1707, and was buried in the church at Ingham, near Bury, where there is a tablet


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Legate Ellesmere [q. v.], to make out a writ 'de hæretico comburendo' under the great seal for the execution of Legate. The writ, directed to the sheriffs of London, was iasued on 14 March, and the warrant for the execution on in March. Legate refnaed all overtures for his recantation, and about midday on 18 March 1612 he was burned at West Smithfield amid a vast 'conflux of people.' His age, according to Fuller, was 'about fourty years;' it was probably less, since Clapham in 1608 puts into his mouth the expression 'such youth as I am.' He was comely and swarthy, fluent and confident, 'excellently skilled in the scriptures,' and in character 'very unblameable.'

 LEGATE, JOHN (d. 1620?), printer to Cambridge University, was admitted and sworn a freeman of the Stationers' Company on 11 April 1586 (, ii. 696). He was appointed printer to the university of Cambridge by grace, on 2 Nov. 1588, as ‘he is reported to be skilful in the art of printing books.’ On 26 April 1589 he received as an apprentice Cantrell Legge, afterwards also university printer and his immediate successor in the conduct of the press at Cambridge. From 1590 to 1609 he appeared in the parish books of St. Mary the Great, Cambridge, as paying 5s. a year for the rent of a shop. In 1609 he was elected churchwarden, and paid a fine of 10s. for his ‘dismission.’ The respective rights of the Company of Stationers and of the university were at this time not well defined, and there were frequent differences between them. By the help of their chancellor the rights of the university and of their printer were successfully defended, and in 1597 an entry in the ‘Stationers' Registers’ (ib. iii. 88) shows that the stationers acknowledged Legate's right to copyright protection for a book printed by the authority of the vice-chancellor, ‘so that none of this company shall prynt yt from hym.’ Legate had the exclusive right to print the Latin dictionary of Thomas Thomas, his predecessor as university printer, a right renewed to his children after his death, and he also printed most of the books of William Perkins.

Legate left Cambridge about 1609. In 1612 he was described on the title-page of one of his books as living at Trinity Lane (between Old Fish Street and Bow Lane), London. On 21 Aug. 1620 an entry appears in the ‘Stationers' Registers’ (ib. iv. 45) of forty-two books transferred to John Legate the younger, ‘the copies of John Legate, his father, lately deceased,’ and of these no less than twenty-six are by Perkins. This entry is the only evidence we have of the year of his death. On 4 Feb. 1588–9 he married, at St. Mary the Great, Cambridge, Alice Sheirs, and between 17 Jan. 1589–90 and 9 July 1609 the baptism of nine daughters and three sons, and the death of one infant daughter, appear in the registers of that parish. He is said by Ames (Typ. Ant. p. 462) to have married Agatha, daughter of Christopher Barker, queen's printer; and according to Nichols (Lit. lllustr. iv. 164) Agatha, daughter of Robert Barker. If these statements apply to the elder Legate, he must have married a second wife after he left Cambridge.

the younger (1600–1658), his eldest son, was baptised in the parish of St. Mary the Great, Cambridge, on 8 June 1600, was admitted freeman of the Stationers' Company on 6 Sept. 1619, and on the death of his father in the following year succeeded to his business. He was included in the list of authorised London printers in the Star-chamber decrees in 1637, and again in 1648. He was appointed one of the Cambridge University printers by grace on 5 July 1650, probably in succession to Roger Daniel, but his patent was cancelled for neglect on 10 Oct. 1655. He died, ‘distempered in his senses,’ at Little Wood Street, London, 4 Nov. 1658 (, Obituary, Camd. Soc.). In the parish registers of St. Botolph at Cambridge, 25 June 1642, is a marriage of John Legate to Elizabeth Grime. This in all probability concerns the younger Legate.


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Rh too little. Virtues are psychic conditions and dispositions which are mid-way between two reprehensible extremes, one of which is characterized by an exaggeration, the other by a deficiency. Good deeds are the product of these dispositions. To illustrate, abstemiousness is a disposition which adopts a mid-course between inordinate passion and total insensibility to pleasure. Abstemiousness, then, is a proper rule of conduct, and the psychic disposition which gives rise to it is an ethical quality; but inordinate passion, the extreme of excess, and total insensibility to enjoyment, the extreme of deficiency, are both absolutely pernicious. The psychic dispositions, from which these two extremes, inordinate passion and insensibility, result—the one being an exaggeration, the other a deficiency—are alike classed among moral imperfections.

Likewise, liberality is the mean between sordidness and extravagence; courage, between recklessness and cowardice; dignity, between haughtiness and loutishness ; humility, between arrogance


text:
Executive Order 13633

By the authority vested in me as President by the Constitution and the laws of the United States of America, it is hereby ordered as follows:

Barack Obama The White House, Washington, December 21, 2012. [FR Doc. 2012–31225 Filed 12–21–12; 4:15 pm] Billing Code 3295–F3

title: Executive Order 13633


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1832.] number, probably never more than from 700 to 1,000, their habits of life being unfriendly to increase. Excepting on the west coast, they had no houses, but in inclement weather took shelter in the thicker parts of the forest, in the vallies or near the sea. They wore no clothes, but sometimes ornamented themselves by strips of skin with the fur on, which they wore around the body, arms, or legs. To enable them to resist the changes of the weather, they smeared themselves from head to foot with red ochre and grease. The men also clotted their hair with these articles, and had the ringlets drawn out like rat-tails. The women cropped their hair as close as they could with sharp stones or shells.

These people formed a few tribes, differing a little in dialect and habits; they were destitute of any traces of civilization; their food consisted of roots and some species of fungus, with shell-fish, grubs, birds, and other wild animals. The latter they took by means of the simplest missiles, or by climbing trees; they cooked them by roasting, and daily removed to a fresh place, to avoid the offal and filth that accumulated about the little fires which they kindled daily, and around which they slept. In this state, the first European visitants of their island, found them, and mistaking some peculiarities in their manners for stupidity, set them down as lower in intellect than other human beings. In the early days of the Settlement of V. D. Land by the English, a party of the Aborigines made their appearance near Risden, carrying boughs of trees in token of peace, and were fired at by order of a timid officer, who became alarmed at their visit. Several of them were killed, and the rest fled in alarm. Though they did not forget this act of outrage, they were long before they became hostile.

The opinion seems general that the misconduct of Europeans gave rise to the aggressions of the Aborigines. These aggressions, however, produced retaliation on the part of the Whites, who shot many of the Aborigines, sometimes through fear, and there is reason to apprehend, sometimes through recklessness. At length, the Aborigines finding


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80 themselves in danger, and their hunting grounds occupied by the intruders into their country, determined to attempt to expel them. For this purpose they set fire to houses, and speared persons at unawares, until there were few families in the Island, who had not sustained some injury, or lost some member by them: the woody nature of the country afforded them ready concealment in thus carrying forward their attacks.

About 1828, a part of the Colony, was declared to be under martial law, as regarded the Aborigines, and about two years after, a military expedition was undertaken, with the intention of driving all those in the south-east part of the island, to Tasmans Peninsula. This project, which a better knowledge of the country and the people, proved a most absurd one, happily ended in no greater evil than the expenditure of a considerable sum of money, and the sojourn of a large proportion of the male, white inhabitants, for a few weeks, in "the bush," with little or no loss of life on either side. A "cordon" was formed across the country, but it was found impossible to keep the people in a line among the rocks, ravines and thickets, with which the island abounds, and the Aborigines stole through the ranks in the night, and escaped safely into the rear of their pursuers.

At length George Augustus Robinson, a benevolent individual, professing to be actuated by a sense of religious duty, offered to go into the woods, attended only by a few of the native Blacks, who had become domesticated, and had lived with him for a time on Bruny Island, and from whom he had acquired some knowledge of their language, and to endeavour to conciliate the Aborigines, and to persuade them to give themselves up to the protection of the Government, on condition of being well provided for, on an island in Bass's Straits. This project was considered by most, as one of madness, but it met the patronage of the Lieutenant Governor, and the Senior Colonial Chaplain, as well as of a few others, and Robinson set forth on his mission of mercy, and succeeded in his object. He was sometimes exposed to considerable danger, and had difficulty in obtaining interviews with the alarmed natives; but in order to


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1832.] inspire them with confidence, he put away every thing that they could mistake for weapons, and approached them with extended hands, even when the Blacks who accompanied him, shrunk back through fear.

The first of these people who became conciliated, were placed on Swan Island, which, being bare of wood and much exposed, was soon found unsuitable. They were therefore removed to Guncarriage Island, but this was also found too small, and it did not afford wild animals for their support, in case of need. They were at one time in danger of starvation from the failure of their provisions, which were irregularly supplied from the colony, but they were relieved by a small quantity of potatoes obtained from some sealers. Their next removal was to a place on Flinders Island, where their wants were better attended to, and where we found them in 1832. And here, their number received accessions from various parties successively conciliated, but it never became large, as few of them had children, and many of them, before being removed hither, had attained to the average period of the duration of their lives.

Flinders Island is of granite, and is about 130 miles in circumference; mountainous and rocky. The lofty parts are sterile, but the lower hills are covered with timber, chiefly Blue Gum. The lower grounds in various places are clothed with tall scrub, intermixed with She-oak and other trees. The open, grassy parts are not numerous, but some portions are capable of cultivation. The Wallaby, a small species of Kangaroo, abounds here, as do also various kinds of wildfowl.

A considerable number of the Aborigines were upon the beach when we landed, close by the Settlement, but they took no notice of us until requested to do so by W. J. Darling; they then shook hands with us very affably. It does not accord with their ideas of proper manners to appear to notice strangers, or to be surprised at any novelty. On learning that plenty of provisions had arrived by the cutter, they shouted for joy. After sunset they had a "corrobery" or dance around a fire, which they kept up till after midnight, in testimony of their pleasure.


text:
Executive Order 13634

By the authority vested in me as President by the Constitution and the laws of the United States of America, it is hereby ordered as follows:

Barack Obama The White House, Washington, December 21, 2012. [FR Doc. 2012–31574 Filed 12–28–12; 11:15 am] Billing Code 3295–F3

title: Executive Order 13634


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VIEW AT CAPE STEVENS AND WARD'S INLET


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ENTERING OF SYLVIA GRINNELL RIVER, HEAD OF FROBISHER BAY.


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HALL ON HIS EXPLORING EXPEDITION.


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 ARM OF THE GRINNELL GLACIER, BY MOUNT "PRESIDENT'S SEAT."


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 HALL AND HIS EXPEDITION CROSSING FROBISHER BAY.


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 Life and Works of Abraham Lincoln - Abraham Lincoln and Family.jpg

ABRAHAM LINCOLN AND FAMILY

From L. to R. are Thomas ("Tad"), Abraham, Robert Todd, and Mary Todd Lincoln.

The portrait in the center is of William, the second son, who died in the White House


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 Rochester and Jane Eyre.


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 THE VILLAGE OF HATHERSAGE (MORETON).


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 MOORLAND SCENE NEAR HATHERSAGE (MORTON).


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 WYCOLLER HALL (FERNDEAN MANOR).


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Page:Melbourne and Mars.djvu/103

Rh "I do not feel anything wrong now," said Charley. "I know I am living two lives, but they are not mixed. While I have been lying here I have been getting a full knowledge of my earth life and history. We have now subjects of conversation in common. If our life here does not provide us with enough to think about we can speak about our previous life. The lonely half of me that is working down there will be happier now that my consciousness of his life is established. There is nothing now to hinder us from marrying and living a still happier life than the last."

"Oh yes there is, we have not been betrothed, I have not promised to marry you."

"Now Helen don't tease; you know that we two have to marry and you have known it for years."

"Nonsense, our having been married for forty years does not of necessity involve marrying again. You might have found some one else and so might I. What if you had not crossed the snow that night? What if you had found me half an hour later?"

"True, but I did find you and we have loved each other with a new love irrespective of the old one. Indeed, it is just possible that the same couple might be married in both planets and in each know nothing about the marriage in the other."

"We'll let that subject drop for the present," said Helen, "I will go and tell Dr. Somers that you have no further need of her aid, and you will see Grayson directly."

Charley spent an hour with Grayson that afternoon, and received the congratulations of many of his friends on having so easily got through his crisis. The Earthborns especially welcomed him as now capable of bringing his quota of news from the lower sphere.

Three days later there was a very pleasing ceremony in Frankston's rooms at the Equatorial. It was the marriage of Emma Vaughan and Harry Hern. The four members of the Frankston family, the three of the Hern family, and the Teacher who officiated at the cremation of Thomas Hern were present, together with Grayson, his wife, and a few select friends of the young people.

In the middle of the room a small dais was placed, and on this two chairs. Charley Frankston led Harry Hern to one of these seats and his mother led her daughter Emma to the other. The Teacher then stood up, and facing the little group upon and around the dais said or read:—

"We meet, this afternoon to solemnise the marriage of our dear young friends Emma Vaughan and Harry Hern. They are well assured that they love each other with a pure and strong affection, a love that will last through life, and that cannot be destroyed. Such a love is the best if not the only reason for marrying; without it there can be no true marriage, no happy

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102 family life. Such a love is sacred. It leads to the founding and sustaining of the family, and to the moral purity of social life. This in turn reacts upon every phase of life, and marks us as a virtuous and happy people. In uniting these two in the bonds of conjugal affection we lay the foundation of another happy home. We do something more towards promoting the social order which has been a leading feature of our life for ages, and we add to the sum total of the enjoyment of life. Our young friends will now rise and clasp hands, saying, 'We two love each other with an enduring conjugal affection, a love that causes each to seek to benefit; the other even at the expense of self-sacrifice. Our desire is to dwell together for life; to work together for the common good; to participate in each other's labors and enjoyments; to have interests in common; to worship together; to share joys and sorrows; to be true and helpful to each other in prosperity or adversity. We each endow the other with the wealth of love we can bestow, and we go through life side by side as comrades and equals. From you, Teacher and Pastor, we ask the benediction of the church, and from our parents, relatives and friends a continuation of the love and sympathy they have ever shown towards us.'"

The Pastor then stepped forward, and raising his hands over the now kneeling pair, said, "May the Divine blessing rest upon these two, whom I now declare to be man and wife, until the expiration of their present term of life, Amen." And all answered "Amen."

In the afternoon the marriage was registered in the district registry. The newly married pair remained in the Metropolis for another week, and then went with Mother Vance to their home in Highton. The three families arranged to spend thirty days of each year in each others company, the Badges of Freedom assisting materially.

Charley had been many times to the Observatory, and had learned to use the giant telescopes, both the reflector and the refractor. He had made arrangements, too, with the Astronomer-in-Chief to be present. Dr. Mark Haley was there to meet the rather numerous party, and Grayson, with one of his sons, came early in the morning. About twenty-three o'clock Charley, and one of Haley's juniors, commenced a general sweeping of the heavens with the refractor. They studied double stars, decomposed nebula, showed the rings of Saturn to be composed of millions of little globes moving at varying rates and never clashing with each other; saw the moons of Uranus, four of them being in sight; studied the surface of that cold, far away planet, and found that there were unmistakable signs of habitation by beings doubtless adapted to it.

Nearly three hours passed away as if they had been but moments. One little incident caused some momentary alarm and amusement. Harry Hern was at the eyepiece of the telescope, one hand on Emma's shoulder, she having just stepped aside. For a moment he looked steadily, and then

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Rh jumped back in affright, his eyes staring widely and his hair actually bristling. "Oh! oh!!" he cried, "a great orb is falling upon us." He seized Emma and started to run away, as if that could do any good. The junior astronomer caught him and bid him look again. There all was us before, the red and blue stars scintillating in the silent heavens.

"What was it?" asked Harry. "It was our nearest moon. It is so near that it always appears as if falling upon the larger telescopes."

We teased Harry for many a day for his attempt to run away with Emma. As for his start, that was pardonable.

R. MARK HALEY and his junior had now gone to the great reflector. For a short time the earth would he in a favorable position for observation. When nearest to Mars it is out of sight, and has its dark side turned that way. From the earth Mars is then a full face study, and sometimes only forty millions of miles distant. Seen from Mars, however, the Earth is only full when its greatest distance. This night the Earth was half full, and Australia would emerge into the sunlight about one o'clock, Martial time. The great reflector, and all connected with it, are moved back by clockwork just as fast as Mars moves forward on its axis, so that the Earth, now in the field of vision, shall remain fixed there, presenting only such changes as result from its own motion. All the party had a peep at the illuminated half of the Earth, which in the mighty speculum appeared as half a sphere of twenty inches in diameter. Several now left; Harry Grayson, his son, and Charley and Helen remained. Two sat at our side, three at the other, the great pit of the instrument separating them.

The sun shone brightly over the North and South Pacific; North America was wrapped in fogs and clouds. It was summer in the Southern Seas. A little speck came into sight and was instantly identified as New Caledonia; two larger ones further south were known as New Zealand. A few minutes more and the Queensland coast of the Australian Continent merges into the sunlight. Running the eye south over its broken and indented edge Helen and Charley simultaneously saw Port Jackson.

"Our first home was there, Helen," said Charley, with emotion.

"True, we spent many happy years there," replied Helen. "How much more pleasant life might have been if we had not followed the gold and tried to become rich."

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text: Melbourne and Mars/Chapter 17

title: Melbourne and Mars/Chapter 17


text: Melbourne and Mars/Chapter 18

title: Melbourne and Mars/Chapter 18


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18 all in a hurry-scurry. They were not nearly ready. Some had not even a nest; others had laid an egg or two; but the majority had sat on the cow-house roof, week out, week in, chattering about the almanac.

Now they were in such a fidget they did not know where to begin. They held a meeting in a great rose-bush, beside the Pastor's garden-fence, all cackling and screaming together. The cock sparrows ruffled themselves up, so that all their feathers stood straight on end; and then they perked their tails up slanting in the air, so that they looked like little gray balls with a pin stuck in them. So they trundled down the branches and ricochetted away over the meadow.

All of a sudden, two dashed against each other. The rest rushed up, and all the little balls wound themselves into one big one. It rolled forward from under the bush, rose with a great hubbub a little way into the air, then fell in one mass to the earth and went to pieces. And then, without uttering a sound, each of the little balls suddenly went his way, and a moment afterwards there was not a sparrow to be seen about the whole Parsonage.

Little Ansgarius had watched the battle of the sparrows with lively interest. For, in his eyes, it was a great engagement, with charges and cavalry skirmishes. He was reading Universal History and the History of Norway with his father, and

title: Page:Tales of two countries.djvu/32


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Rh everything that happened about the house assumed a martial aspect in one way or another. When the cows came home in the evening, they were great columns of infantry advancing; the hens were the volunteer forces, and the cock was Burgomaster Nansen.

Ansgarius was a clever boy, who had all his dates at his fingers' ends; but he had no idea of the meaning of time. Accordingly, he jumbled together Napoleon and Eric Blood-Axe and Tiberius; and on the ships which he saw sailing by in the offing he imagined Tordenskiold doing battle, now with Vikings, and now with the Spanish Armada.

In a secret den behind the summer-house he kept a red broom-stick, which was called Bucephalus. It was his delight to prance about the garden with his steed between his legs, and a flower-stick in his hand.

A little way from the garden there was a hillock with a few small trees upon it. Here he could lie in ambush and keep watch far and wide over the heathery levels and the open sea.

He never failed to descry one danger or another drawing near; either suspicious-looking boats on the beach, or great squadrons of cavalry advancing so cunningly that they looked like nothing but a single horse. But Ansgarius saw through their stealthy tactics; he wheeled Bucephalus about, tore down from the mound and through the garden,

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20 and dashed at a gallop into the farm-yard. The hens shrieked as if their last hour had come, and Burgomaster Nansen flew right against the Pastor's study window.

The Pastor hurried to the window, and just caught sight of Bucephalus's tail as the hero dished round the corner of the cow-house, where he proposed to place himself in a posture of defence.

"That boy is deplorably wild," thought the Pastor. He did not at all like all these martial proclivities. Ansgarius was to be a man of peace, like the Pastor himself; and it was a positive pain to him to see how easily the boy learned and assimilated everything that had to do with war and fighting.

The Pastor would try now and then to depict the peaceful life of the ancients or of foreign nations. But he made little impression. Ansgarius pinned his faith to what he found in his book; and there it was nothing but war after war. The people were all soldiers, the heroes waded in blood; and it was fruitless labour for the Pastor to try to awaken the boy to any sympathy with those whose blood they waded in.

It would occur to the Pastor now and again that it might, perhaps, have been better to have filled the young head from the first with more peaceful ideas and images than the wars of rapacious monarchs or the murders and massacres of our

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Rh forefathers. But then he remembered that he himself had gone through the same course in his boyhood, so that it must be all right. Ansgarius would be a man of peace none the less—and if not! "Well, everything is in the hand of Providence," said the Pastor confidingly, and set to work again at his sermon.

"You're quite forgetting your lunch to-day, father," said a blond head in the door-way.

"Why, so I am, Rebecca; I’m a whole hour too late," answered the father, and went at once into the dining-room.

The father and daughter sat down at the luncheon-table. Ansgarius was always his own master on Saturdays, when the Pastor was taken up with his sermon.

You would not easily have found two people who suited each other better, or who lived on terms of more intimate friendship, than the Pastor and his eighteen-year-old daughter. She had been motherless from childhood; but there was so much that was womanly in her gentle, even-tempered father, that the young girl, who remembered her mother only as a pale face that smiled on her, felt the loss rather as a peaceful sorrow than as a bitter pain.

And for him she came to fill up more and more, as she ripened, the void that had been left in his soul; and all the tenderness, which at his wife's death had been so clouded in sorrow and longing,

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22 now gathered around the young woman who grew up under his eyes; so that his sorrow was assuaged and peace descended upon his mind.

Therefore he was able to be almost like a mother to her. He taught her to look upon the world with his own pure, untroubled eyes. It became the better part of his aim in life to hedge her around and protect her fragile and delicate nature from all the soilures and perturbations which make the world so perplexing, so difficult, and so dangerous an abiding-place.

When they stood together on the hill beside the Parsonage, gazing forth over the surging sea, he would say: "Look, Rebecca! yonder is an image of life—of that life in which the children of this world are tossed to and fro; in which impure passions rock the frail skiff about, to litter the shore at last with its shattered fragments. He only can defy the storm who builds strong bulwarks around a pure heart —at his feet the waves break powerlessly."

Rebecca clung to her father; she felt so safe by his side. There was such a radiance over all he said, that when she thought of the future she seemed to see the path before her bathed in light. For all her questions he had an answer; nothing was too lofty for him, nothing too lowly. They exchanged ideas without the least constraint, almost like brother and sister.

And yet one point remained dark between them.

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82 In these dances the Aborigines represented certain events, or the manners of different animals: they had a horse dance, an emu dance, a thunder and lightning dance, and many others. In their horse dance, they formed a string, moving in a circle, in a half stooping posture, holding by each others loins, one man at the same time going along, as if reining in the others, and a woman as driver, striking them gently as they passed. Sometimes their motions were extremely rapid, but they carefully avoided treading one upon another. In the emu dance, they placed one hand behind them, and alternately put the other to the ground and raised it above their heads, as they passed slowly round the fire, imitating the motion of the head of the emu when feeding. In the thunder and lightning dance, they moved their feet rapidly, bringing them to the ground with great force, so as to produce a loud noise, and make such a dust as rendered it necessary for spectators to keep to windward of the group. Each dance ended with a loud shout, like a last effort of exhausted breath. The exertion used, made them very warm, and occasionally one or other plunged into the adjacent lagoon. One of their chiefs stood by to direct them, and now and then turned to the bystanders and said, "Narra, coopa corrobery"—very good dance—evidently courting applause.

10 mo. 10th. Several of the Aborigines came into the Commandants hut, when we were at breakfast, and seated themselves quietly on stools, or on the floor; they did not offer to touch anything, but expressed pleasure on receiving a little tea or bread. They have a great dislike to butter or anything fat. At their own meals, they have learned to use tin cans and dishes, of which they take some care. On their first settlement, they threw away these articles as soon as their meals were over, and it was a matter of no small trouble, and exercise of patience to gather them together again. Fuel was at first collected by their white attendants, to boil the water for their tea, but when their taste for this article became strong, they were told, that they must either bring fuel for themselves or go without tea; and by means of this kind they were led to exertion in supplying


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1832.] their own wants. They now collect fuel cheerfully, and assist in cooking, making bread, &c, and a soldier's wife teaches the women to wash.—In the course of the day a sealer from Guncarriage Island, came and took away a child that he had had by a native woman, now married to a man of her own nation, on the Settlement: he would not be persuaded to leave the little girl under the care of its mother, who was greatly distressed at parting with it.

Late in the evening we visited the Aborigines in the three huts or "breakwinds " that have been erected for them; these are built of spars, and thatched with rushes: they resemble roofs, and have an aperture along the ridge, for the escape of smoke. These, with a few cottages of similar materials, for the soldiers and prisoner boats-crew, and some weather-board huts, occupied by the Commandant, Surgeon, &c, and a tent used by a Surveyor, form the Settlement at this place, which is called The Lagoons. In each of the huts of the natives, there were tires along the centre, around which they were lying, in company with their dogs, which are good tempered like themselves. On our entering the people sat up, and began to sing their native songs—sometimes the men, at others the women—with much animation of countenance and gesture. This they kept up to a late hour: they are said often to continue their singing till midnight. To me, their songs were not unpleasing: persons skilled in music consider them harmonious.

11th. The men having been requested to cease from wearing "bal-de-winny," that is red ochre and grease, in their hair, they had signified a willingness to do so, if they might have some other covering for their heads; and to-day, according to a previous agreement, Scotch Caps were distributed among them, with which they were much delighted. In these they seemed to perceive a similarity to the headdress of the military, and they immediately arranged themselves in a rank! They are very docile, and having noticed that the soldiers always went to inform the Commandant when going off the Settlement, they have adopted a similar practice, of their own accord. They neither exhibit the intellectual nor the physical degradation, that have been


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Rh On all other matters she would question her father directly; here she had to go indirectly to work, to get round something which she could never get over.

She knew her father's great sorrow; she knew what happiness he had enjoyed and lost. She followed with the warmest sympathy the varying fortunes of the lovers in the books she read aloud during the winter evenings; her heart understood that love, which brings the highest joy, may also cause the deepest sorrow. But apart from the sorrows of ill-starred love, she caught glimpses of something else—a terrible something which she did not understand. Dark forms would now and then appear to her, gliding through the paradise of love, disgraced and abject. The sacred name of love was linked with the direst shame and the deepest misery. Among people whom she knew, things happened from time to time which she dared not think about; and when, in stern but guarded words, her father chanced to speak of moral corruption, she would shrink, for hours afterwards, from meeting his eye.

He remarked this and was glad. In such sensitive purity had she grown up, so completely had he succeeded in holding aloof from her whatever could disturb her childlike innocence, that her soul was like a shining pearl to which no mire could cling.

He prayed that he might ever keep her thus!

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84 attributed to them. Naked human beings, when in a lean condition, are forlorn looking creatures; but many of these people have become plump, and are partially clothed, and these circumstances have removed much of what was forbidding to a civilized eve.

The Blacks make symmetrical cuttings on their bodies and limbs, for ornament. They keep the cuts open by fining them with grease, until the flesh becomes elevated. Rows of these marks, resembling necklaces around the neck, and similar ones on the shoulders, representing epaulets, are frequent. Rings representing eyes are occasionally seen on the body, producing a rude similitude of a face. They also wear necklaces formed of Kangaroo-sinews rolled in red ochre, and others of small spiral shells. They likewise wear the bones of deceased relatives around their necks, perhaps more as tokens of affection than for ornament; and these are also used as charms. They are commonly leg or jaw bones, wrapped with strings rolled in grease and ochre, the ends only protruding; but there is a couple here who lost their only child in infancy, and its skull is generally to be seen suspended on the breast either of its father or its mother. A man who had a head-ache to-day, had three leg bones fixed on his head, in the form of a triangle, for a charm. The shells for necklaces are of a brilliant, pearly blue: they are perforated by means of the eye-teeth, and are strung on a kangaroo-sinnew; they are then exposed to the action of pyroligneous acid, in the smoke of brushwood covered up with grass; and in this smoke they are turned and rubbed till the external coat comes off, after which, they are polished with oil obtained from the penguin or the mutton-bird.

When any of these people fall sick, in their native state, so as to be unable to accompany the others in their daily removals, they are furnished with a supply of such food as the party happens to have, and a bundle of the leaves of Mesembryanthemum equilaterale— a plant known in the Colony by the name of Pig-faces—which the natives use as a purgative; and they are left to perish, unless they recover in time to follow the others. This is done as a matter of


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 Winslow Homer—"The Fog Warning"


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 By permission of the Corcoran Art Gallery


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E. W. Redfield—"The Red Barn"


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W. Elmer Schofield—"Winter in Picardy"


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 Henry G. Dearth—"Moonrise"


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 George Inness—"Autumn Oaks" Property of the Metropolitan Museum of Art. By permission


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 DIPLOMACY REVEALED.

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24 So long as he himself was there to keep watch, no harm should approach her. And if he was called away, he had at least provided her with armour of proof for life, which would stand her in good stead on the day of battle. And a day of battle no doubt would come. He gazed at her with a look which she did not understand, and said with his strong faith, "Well, well, everything is in the hand of Providence!"

"Haven't you time to go for a walk with me to-day, father?" asked Rebecca, when they had finished dinner.

"Why, yes; do you know, I believe it would do me good. The weather is delightful, and I've been so industrious that my sermon is as good as finished."

They stepped out upon the threshold before the main entrance, which faced the other buildings of the farm. There was this peculiarity about the Parsonage, that the high-road, leading to the town, passed right through the farm-yard. The Pastor did not at all like this, for before everything he loved peace and quietness; and although the district was sufficiently out-of-the-way, there was always a certain amount of life on the road which led to the town.

But for Ansgarius the little traffic that came their way was an inexhaustible source of excitement. While the father and daughter stood on the threshold discussing whether they should follow the road or go through the heather down to the

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