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Rh So far as courage is concerned, which was perhaps the first of the chivalric virtues in the old days, it certainly requires more courage in our days to deal severely with a woman when she deserves it (as a man would be dealt with in like circumstances) than it does to back up a woman against her wicked male opponent.

It is a cheap thing, for example, in the case of a man and woman quarrelling in the street, to play out the stage rôle of the bold and gallant Englishman “who won't see a woman maltreated and put upon, not he!” and this, of course, without any inquiry into the merits of the quarrel. To swim with the stream, to make a pretence of boldness and bravery, when all the time you know you have the backing of conventional public opinion and mob-force behind you, is the cheapest of mock heroics.

Chivalry to-day means the woman, right or wrong, just as patriotism to-day means “my country right or wrong.” In other words, chivalry to-day is only another name for Sentimental Feminism. Every outrageous pretension Of Sentimental Feminism can be justified by the appeal to chivalry, which amounts (to use the German expression) to an “appeal from Pontius to Pilate.” This Sentimental Feminism commonly called chivalry is sometimes impudently dubbed by its votaries, “manliness.” It will presumably continue

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104 in its practical effects until a sufficient minority of sensible men will have the moral courage to beard a Feminist public opinion and shed a little of this sort of “manliness.” The plucky Welshmen at Llandystwmdwy in their dealings with the suffragette rowdies on memorable occasion showed themselves capable of doing this. In fact one good effect generally of militant suffragetteism seems to be the weakening of the notion of chivalry—i.e. in its modern sense of Sentimental Feminism—amongst the populace of this country.

The combination of Sentimental Feminism with its invocation of the old-world sentiment of chivalry which was based essentially on the assumption of the mental, moral and physical inferiority of woman to man, for its justification, with the pretensions of modern Political Feminism, is simply grotesque in its inconsistent absurdity. In this way Modern Feminism would fain achieve the feat of eating its cake and having it too. When political and economic rights are in question, bien entendu, such as involve gain and social standing, the assumption of inferiority magically disappears before the strident assertion of the dogma of the equality of woman with man—her mental and moral equality certainly! When, however, the question is of a different character—for example, for the relieving of some vile female criminal of the penalty of her misdeeds-then Sentimental Feminism comes into

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

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Rh play, then the whole plaidoyer is based on the chivalric sentiment of deference and consideration for poor, weak woman. I may point out that here, if it be in the least degree logical, the plea for mercy or immunity can hardly be based on any other consideration than that of an intrinsic moral weakness in view of which the offence is to be condoned. The plea of physical weakness, if such be entertained, is here in most cases purely irrelevant. Thus, as regards the commutation of the death sentence, the question of the muscular strength or weakness of the condemned person does not come in at all. The same applies, mutatis mutandis, to many other forms of criminal punishment. But it must not be forgotten that there are two aspects of physical strength or weakness. There is, as we have already pointed out, the muscular aspect and the constitutional aspect. If we concede the female sex as essentially and inherently weaker in muscular power and development than the male, this by no means involves the assumption that woman is constitutionally weaker than man. On the contrary, it is a known fact attested, as far as I am aware, by all physiologists, no less than by common observation, that the constitutional toughness and power of endurance of woman in general far exceeds that of man, as explained in an earlier chapter. This resilient power of the system, its capacity for enduring

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106 strain, it may here be remarked in passing, is by no means necessarily a characteristic of a specially high stage of organic evolution. We find it indeed in many orders of invertebrate animals in striking forms. Be this as it may, however, the existence of this greater constitutional strength or resistant power in the female than in the male organic system—as crucially instanced by the markedly greater death-rate of boys than of girls in infancy and early childhood—should, in respect of severity of punishment, prison treatment, etc., be a strong counter-argument against the plea for leniency, or immunity in the case of female criminals, made by the advocates of Sentimental Feminism.

But these considerations afford only one more illustration of the utter irrationality of the whole movement of Sentimental Feminism identified with the notion of “chivalry.” For the rest, we may find illustrations of this galore. A very flagrant case is that infamous “rule of the sea” which came so much into prominence at the time of the Titanic disaster. Recording to this preposterous “chivalric” Feminism, in the case of a ship foundering, it is the unwritten law of the seas, not that the passengers shall leave the ship and be rescued in their order as they come, but that the whole female portion shall have the right of being rescued before any man is allowed to

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Rh leave the ship. Now this abominable piece of sex favouritism, on the face of it, cries aloud in its irrational injustice. Here is no question of bodily strength or weakness, either muscular or constitutional. In this respect, for the nonce, all are on a level. But it is a case of life itself. A number of poor wretches are doomed to a watery grave, simply and solely because they have not had the luck to be born of the privileged female sex.

Such is “chivalry” as understood to-day—the deprivation, the robbery from men of the most elementary personal rights in order to endow women with privileges at the expense of men. During the ages of chivalry and for long after it was not so. Law and custom then was the same for men as for women in its incidence. To quote the familiar proverb in a slightly altered form, then—“what was sauce for the gander was sauce for the goose.” Not until the nineteenth century did this state of things change. Then for the first time the law began to respect persons and to distinguish in favour of sex.

Even taking the matter on the conventional ground of weakness and granting, for the sake of argument, the relative muscular weakness of the female as ground for her being allowed the immunity claimed by Modern Feminists of the sentimental school, the distinction is altogether lost sight of between weakness as such and aggressive

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an instant after Tom's exultant cry the men in the boat ahead were not aware that they were being pursued. Then, as the explosions from the motor of the Red Streak sounded over the water, they turned to see who was coming up behind them. There was no mistaking the attitude of the young inventor and his companion. They were leaning eagerly forward, as if they could reach out and grasp the criminals who were fleeing before them.

"Put on all the speed you can, Tom!" begged Mr. Damon. "We'll catch the scoundrels now. Speed up the motor! Oh, if I only had my automobile now. " [sic]Bless my crank shaft, but one can go so much faster on land than on water."

The lad did not reply, but thought, with grim humor, that running an automobile over Lake Carlopa would be no small feat. Mr. Damon, however, knew what he was saying.


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108 weakness. Now I submit there is a very considerable difference between what is due to weakness that is harmless and unprovocative, and weakness that is aggressive, still more when this aggressive weakness presumes on itself as weakness, and on the consideration extended to it, in order to become tyrannical and oppressive. Weakness as such assuredly deserves all consideration, but aggressive weakness deserves none save to be crushed beneath the iron heel of strength. Woman at the present day has been encouraged by a Feminist public opinion to become meanly aggressive under the protection of her weakness. She has been encouraged to forge her gift of weakness into a weapon of tyranny against man, unwitting that in so doing she has deprived her weakness of all just claim to consideration or even to toleration.

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The Fraud of Feminism/Chapter 5

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title: The Fraud of Feminism/Chapter 5


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Rh "We'll catch them! We'll nab 'em!" he cried. "Speed her up, Tom."

The youth was doing his best with the motor of the Red Streak. He was not as well acquainted with it as he was with the one in his boat, but he knew, even better than Andy Foger, how to make it do efficient work. It a foregone conclusion that the Red Streak, if rightly handled, could beat the Arrow, but there were several points in favor of the thieves. The motor of Tom's boat was in perfect order, and even an amateur, with some knowledge of a boat, could make it do nearly its best. On the other hand, the Red Streak's machinery needed "nursing." Again, the thieves had a good start, and that counted for much. But Tom counted on two other points. One was that Happy Harry and his gang would probably know little about the fine points of a motor. They had shown this in letting the motor of the boat they had first stolen get out of order, and Tom knew the ins and outs of a gasoline engine to perfection. So the chase was not so hopeless as it seemed.

"Do you think you can catch them?" asked Mr. Damon anxiously.

"I'm going to make a big try," answered his companion.

"They're heading out into the middle of the lake!" cried the eccentric man.


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154 "If they do, I can cut them off!" murmured Tom as he put the wheel over.

But whoever was steering the Arrow knew better than to send it on a course that would enable the pursuing boat to cut across and shorten the distance to it. After sending the stolen craft far enough out from shore to clear points of land that jutted out into the lake, the leading boat was sent straight ahead.

"A stern chase and a long chase!" murmured Mr. Damon. "Bless my rudder, but those fellows are not going to give up easily."

"I guess not," murmured Tom. "Will you steer for a while, Mr. Damon?"

"Of course I will. If I could get out and pull the boat after me, to make it go faster, I would. But as I always lose my breath when I run, perhaps it's just as well that I stay in here."

Tom thought so too, but his attention was soon given to the engine. He adjusted the timer to get if possible a little more speed out of the boat he had borrowed from Andy, and he paid particular attention to the oiling system.

"We're going a bit faster!" called Mr. Damon encouragingly, "or else they're slacking up."

Tom peered ahead to see if this was so. It was hard to judge whether he was overhauling the Arrow, as it was a stern chase, and that is always


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Rh difficult to judge. But a glimpse along shore showed him that they were slipping through the water at a faster speed.

"They're up to something!" suddenly exclaimed Mr. Damon a moment later. "I believe they're going to fire on us, Tom. They are pointing something this way."

The lad stood up and gazed earnestly at his boat, which seemed to be slipping away from him so fast. One of the occupants was in the stern, aiming some glittering object at those in the Red Streak. For a moment Tom thought it might be a gun. Then, as the man turned, he saw what it was.

"A pair of marine glasses!" cried the lad. "They're trying to make out who we are."

"I guess they know well enough," rejoined Mr. Damon. "Can't you go any faster, Tom?"

"I'm afraid not. But we'll land them, sooner or later. They can't go very far in this direction without running ashore and we'll have them. They're cutting across the lake now."

'They may escape us if it gets dark. Probably that's what they're working for. They want to keep ahead of us until nightfall."

The young inventor thought of this too, but there was little he could do. The motor was running at top speed. It could be made to go faster,


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156 Tom knew, with another ignition system, but that was out of the question now.

The man with the glasses had resumed his seat, and the efforts of the trio seemed concentrated on the motor of the Arrow. They, too, wished to go faster. But they had not skill enough to accomplish it, and in about ten minutes, when Tom took another long and careful look to ascertain if possible whether or not he was overhauling the thieves, he was delighted to see that the distance between the boats had lessened.

"We're catching them! We're creeping up on them!" cried Mr. Damon. "Keep it up, Tom."

There was nothing to do, however, save wait. The boat ahead had shifted her course somewhat and was now turning in toward the shore, for the lake was narrow at this point, and abandoning their evident intention of keeping straight up the lake, the thieves seemed no bent on something else.

"I believe they're going to run ashore and get out!" cried Mr. Damon.

"If they do, it's just what I want," declared the lad. "I don't care for the men. I want my boat back!"

The occupants of the Arrow were looking to the rear again, and one—Happy Harry, Tom thought—shook his fist


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Rh "Ah, wait until I get hold of you!" cried Mr. Damon, following his example. "I'll make you wish you'd behaved yourselves, you scoundrels! Bless my overcoat! Catch them if you can, Tom."

There was now no doubt of the intention of the fleeing ones. The shore was looming up ahead and straight for it was headed the Arrow. Tom sent Andy's boat in the same direction. He was rapidly overhauling the escaping ones now, for they had slowed down the motor. Three minutes later the foremost boat grated on the beach of the lake. The men leaped out, one of them pausing an instant in the bow.

"Here, don't you damage my boat!" cried Tom involuntarily, for the man seemed to be hammering something.

The fellow leaped over the side, holding something in his hand.

"There they go! Catch them!" yelled Mr. Damon.

"Let them go!" answered the lad as the men ran toward the wood. "I want my boat. I'm afraid they've damaged her. One of them tore something from the bow."

At the same instant the two companions of the fellow who had paused in the forward part of the Arrow saw that he had something in his hand. With yells of rage they dashed at him, but he,


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158 shaking his fist at them, plunged into the bushes and could be heard breaking his way through, while his companions were in pursuit.

"They've quarreled among themselves," commented Mr. Damon as high and angry voices could be heard from the woods. "There's some mystery here, Tom."

"I don't doubt it, but my first concern is for my boat. I want to see if they have damaged her."

Tom had run so closely in shore with the Red Streak that he had to reverse to avoid damaging the craft against the bank. In a mass of foam he stopped her in time, and then springing ashore, he hurried to his motor-boat.


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" they done any damage?" asked Mr. Damon as he stood in the bow of the Red Streak.

Tom did not answer for a moment. His trained eye was looking over the engine.

"They yanked out the high tension wire instead of stopping the motor with the switch," he answered at length, and then, when he had taken a look into the compartment where the gasoline tank was, he added: "And they've ripped out two more of the braces I put in. Why in the world they did that I can't imagine."

"That's evidently what one man had that the others wanted," was Mr. Damon's opinion.

"Probably," agreed Tom. "But what could he or they want with wooden braces?"

That was a puzzler for Mr. Damon, but he answered:

"Perhaps they wanted to damage your boat and those two men were mad because the other got ahead of them."


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160 "Taking out the braces wouldn't do much damage. I can easily put others in. All it would do would be to cause the tank to sag down and maybe cause a leak in the pipe. But that would be a queer thing to do. No, I think there's some mystery that I haven't gotten to the bottom of yet. But I'm going to."

"Good!" exclaimed Mr. Damon. "I'll help you. But can you run your boat back home?"

"Not without fixing it a bit. I must brace up that tank and put in a new high tension wire from the spark coil. I can do it here, but I'd rather take it to the shop. Besides, with two boats to run back, for I must return Andy's to him, I don't see how I can do it very well unless you operate one, Mr. Damon."

"Excuse me, but I can't do it. Bless my slippers, but I would be sure to run on a rock! The best plan will be for you to tow your boat and I'll ride in it and steer. I can do that much, anyhow. You can ride in the Red Streak.

Tom agreed that this would be a good plan. So, after temporarily bracing up the tank in the Arrow, it was shoved out into the lake and attached to Andy's craft.

"But aren't you going to make a search for those men?" asked Mr. Damon when Tom was ready to start back.


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Rh "No, I think it would be useless. They are well away by this time, and I don't fancy chasing them through the woods, especially as night is coming on. Besides, I won't leave these boats."

"No doubt you are right, but I would like to see them punished, and I am curious enough to wish to know what object that scoundrel could have in ripping out the blocks that served as a brace for the tank."

"I feel the same way myself," commented the lad, "especially since this is the second time that's happened. But we'll have a wait, I guess."

A little later the start back was made, Mr. Damon steering the Arrow skilfully enough so that it did not drag on the leading boat, in which Tom rode. His course took him not far from the lake sanitarium, where Mr. Duncan, the hunter, had been brought, and desiring to know how the wounded man was getting on, the youth proposed that they make a halt, explaining to Mr. Damon his reason.

"Yes, and while you're about it you'd better telephone your father that you will join him tomorrow," suggested the other. "I know what it is to fret and worry. You can fix your boat up in time to go to Sandport to-morrow, can't you?"

"Yes, I'm glad you reminded me of it. I'll telephone from the sanitarium, if they'll let me."


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162 Mr. Duncan was not at the institution, Tom was told, his injury having healed sufficiently to allow of his being removed to his home. The youth readily secured permission to use the telephone, and was soon in communication with Mr. Swift. While not telling him all the occurrences that had delayed him, Tom gave his father and Ned Newton enough information to explain his absence. Then the trip to Shopton was resumed in the two boats.

"What are you going to do about your automobile?" asked Tom as they neared the point where the machine had been left.

"Never mind about that," replied Mr. Damon. "It will do it good to have a night's vacation. I will go on to your house with you, and perhaps I can get a train back to my friend's home, so that I can claim my car."

"Won't you stay all night with me?" invited the young inventor. "I'd be glad to have you."

Mr. Damon agreed, and, Tom putting more speed on the Red Streak, was soon opposite his own dock. The Arrow was run in the boathouse and the owner hastily told Mrs. Baggert and the engineer what had occurred. Then he took Andy's boat to Mr. Foger's dock and warmly thanked the red-haired lad for the use of his craft.


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Rh "Did you find your boat?" asked Andy eagerly. "How did the Red Streak run?"

"I got my boat and yours run fine," explained Tom.

"Good! I'll race you again some day," declared Andy.

Mr. Damon enjoyed his visit at our hero's house, for Mrs. Baggert cooked one of her best suppers for him. Tom and the engineer spent the evening repairing the motor-boat, Mr. Damon looking on and exclaiming "Bless my shoe leather" or some other part of his dress or anatomy at every stage of the work. The engineer wanted to know all about the men and their doings, but he could supply no reason for their queer actions regarding the braces under the gasoline tank.

In the morning Tom once more prepared for an early start for Sandport, and Mr. Damon, reconsidering his plans, rode as far with him as the place where the automobile had been left. There he took leave of the young inventor, promising to call on Mr. Swift in the near future.

"I hope you arrive at the hotel where your father is without any more accidents," remarked the automobilist. "Bless my very existence, but you seem to have the most remarkable series of adventures I ever heard of!"


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164 "They are rather odd," admitted Tom. "I don't know that I particularly care for them, either. But, now that I have my boat back, I guess everything will be all right."

But Tom could not look ahead. He was destined to have still more exciting times, as presently will be related.

Without further incident he arrived at the Lakeview Hotel in Sandport that evening and found his father and Ned very glad to see him. Of course he had to explain everything then, and, with his son safely in his sight, Mr. Swift was not so nervous over the recital as he would have been had Tom not been present.

"Now for some nice, quiet trips," remarked the lad when he had finished his account "I feel as if I had cheated you out of part of your vacation, Ned, staying away as long as I did."

"Well, of course we missed you," answered his chum. "But your father and I had a good time."

"Yes, and I invented a new attachment for a kitchen boiler," added Mr. Swift. "I had a chance for it when I passed through the hotel kitchen one day, for I wanted to see what kind of a range they used."

"I guess there's no stopping you from inventing," replied his son with a laugh and a hopeless


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Rh shake of the head. "But don't let it happen again when you go away to rest."

"Oh, I only just thought of it," said Mr. Swift "I haven't worked the details out yet."

Then he wanted to know about everything at home and he seemed particularly anxious lest the Happy Harry gang do some damage.

"I don't believe they will," Tom assured him. "Garret and Mrs. Baggert will be on guard."

The next few days were pleasant ones for Tom, his father and Ned Newton. They cruised about the lake, went fishing and camped in the woods. Even Mr. Swift spent one night in the tent and said he liked it very much. For a week the three led an ideal existence, doing about as they pleased, Ned taking a number of photographs with his new camera. The Arrow proved herself a fine boat, and Tom and Ned, when Mr. Swift did not accompany them, explored the seldom visited parts of Lake Carlopa.

The three had been out one day and were discussing the necessity of returning home soon when Ned spoke.

"I shall hate to give up this life and go to slaving in the bank again," he complained. "I wish I was an inventor."

"Oh, we inventors don't have such an easy time," said Mr. Swift. "You never know when


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166 trouble is coming," and he little imagined how near the truth he was.

A little later they were at the hotel dock. When Tom had tied up his boat the three walked up the path to the broad veranda that faced the lake. A boy in uniform met them.

"Some one has just called you on the telephone, Mr. Swift," he reported.

"Some one wants me? Who is it?"

"I think he said his name is Jackson, sir, Garret Jackson, and he says the message is very important."

"Tom, something has happened at home!" exclaimed the inventor as he hurried up the steps. "I'm afraid there's bad news."

Unable to still the fear in his heart, Tom followed his father.


text: Tom Swift and His Motor-Boat/Chapter 19

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Rh praise. There is but one thing we can say—that in common kindness, in Christian charity, her education should be studiously rendered such as to strengthen her under this weakness, not to involve her more deeply in its worst consequences—the loss of her integrity.

Few persons are aware, until they have entered into a full and candid examination of this subject, how very minute, and apparently insignificant, are those beginnings, from whence flow some of the deepest channels of deception. Falsehood makes a serious beginning at school, when the master helps out a drawing, and the pupil obtains the praise, as if the whole work was her own. The master has most probably added only a few effective touches, so extremely small as not to be detected by an unpractised eye; and while the proud and triumphant mother exhibits the drawing to her flattering friends, it would be difficult indeed for the little girl to say it was not her own doing, because all the patience, all the labour, and a great deal of the merit, were unquestionably hers. Yet, to let it pass with these unqualified commendations bestowed upon her as the author, is a species of lying to God. Her young heart knows it to be so, and she feels either humbled, or confirmed in the deception. Happy! thrice happy, if it be the former!

Nor is home-education by any means exempt from its temptations to falsehood. There are many little deceptions practised upon unsuspecting mothers and absent fathers, which stain the page of youthful experience, and lead to farther and more skilful practice in the school of deception. There are stolen sweets, whose bitter fruit has been deliberate falsehood ; excuses made, and perhaps wholly believed, which were perhaps only half true; and sly thefts committed upon household property, to serve a selfish end; all which have had a degrading effect upon

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254 the character, and which in their worst consequences have led to one falsehood made use of to conceal another, and a third or a fourth to cover both.

But if childhood is beset with these temptations, how much has woman to guard against, when she first mixes with society, and enters the disputed ground, where, to be most agreeable, constitutes the strongest title to possession. She is then tempted to falsehood, not in her words only, but in her looks; for there is a degree of integrity in looks, as well as in expressions; and I am not quite sure that the woman who can look a falsehood, is not a worse deceiver than she who only tells one. All sweetness of look and manner, assumed for the purpose of gaining a point, or answering a particular end, comes under this description of artifice. Many persons who cannot conscientiously assent to what is said, assume a look of sympathy or approval, which sufficiently answers the purpose of deception, and at the same time escapes all risk of discovery as such. Thus, an implied assent by a smile and a nod, to what we do not believe, often spares us the trouble and pain of exposing our real sentiments, where they are unpopular, or would be likely to meet with inconvenient opposition.

Still I should be sorry to set down all persons who smile, and nod, and appear to assent to two different sides of a question, as intentional deceivers; because I believe that much of this sort of double-dealing arises out of the habit so many women indulge, of never making up their minds decidedly on any point of general interest, or viewing any subject in a distinct and determinate manner; so that they may almost be said really to think for the time in two different ways; at any rate, during the time they listen to each speaker separately, they are sufficiently convinced for them.

Thus it becomes the first act of integrity to endeavour to

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11 some purer atmosphere, where they camp, until again compelled by reason of vitiated air to remove further afield.

During the winter months they suffer extreme privations. They are too indolent to make themselves good weatherproof huts, so when it rains heavily they are thoroughly drenched, together with all their belongings, even to their bedding, and at such times they will not stir out to look for food, consequently they have to suffer the gnawing pangs of hunger, along with the miseries arising from their bad huts and severe weather. During these purgatorial times all ages, sexes, and relations huddle up together over a little fire for warmth; they are too lazy even to keep a good fire on at these times. One thinks somebody else should go for firewood, and tells him to do so; he tells another, and so on; consequently the wood is not brought at all. So they lie cold enough, snarling at each other like a pack of discontented dogs. But this is merely an illustration of the axiom which says, "What is everybody's business is nobody's business," applied to aboriginal domestic life. However, it is not a state of things conducive either to health or morality; accordingly they suffer in both cases most perniciously.

At these periods of feasting and privation the seeds of nearly all the diseases to which they ultimately become victims are engendered. The severe wet and cold give rise to affections of the throat and lungs, the latter of which has nearly always a fatal termination. In fact, it is merely a question of time.

Their over-feeding, too, has many ill effects, though perhaps not so many, or so fatal, as those arising from


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12 exposure to wet and cold; but chronic dysentry, indigestion, and their innumerable congeners are left behind to tell the tale of indiscriminate gluttony.

It is during the seasons of plenty that the venereal disease is sown broadcast through the native tribes. At those times the friendly tribes muster together in great force. It is no unusual thing to see two or three hundred banded together in one camp, and as intercouse [sic] is quite unrestricted between the sexes, it can very easily be imagined how this foul malady runs riot, and spreads, during such gatherings. Another patent effect of this promiscious [sic] intercourse between the sexes is the prevalence of sterility amongst the women. Few children are born in comparison to the numbers of women in each tribe of a child-bearing age. It is only such natives as are in the habit of living with their wives much apart from their respective tribes who have anything like families. In each tribe there are usually a few of this kind, and it is principally due to them that the race has not come to an end long since.

The foregoing are amongst the principal causes of the paucity of our aborigines, and it is a moot point, and one which will now remain so, whether these causes would not have had the effect of bringing our native tribes to an end, even although European settlement had never reached these shores. It is true that a longer period might have elapsed before the end came, as without doubt the vices which have been engrafted upon their own corrupt nature by the advent of civilisation are materially hastening the final end, and it is extremely problematical whether the means adopted by the Government and the clergy will tend


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13 towards the staying of their downward progress, or in any way conserve the remnant of this fast-disappearing people, whose utter annihilation at present seems so imminent.

CHAPTER II.

Unlike other savage races, these people have not any hereditary, or elected chiefs, or rulers of any kind, to whom they can appeal or rely on in times of difficulty or calamity, or who may lead them to battle. This latter, however, is not of much moment, as they are by far too cowardly to fight in an open, straightforward manner, foe to foe, in daylight. Amongst higher races cowardice is held in thorough contempt, but being innate in the character of these people, it may not be so reprehensible after all, consequently should rather be viewed as a peculiarity of race than otherwise, and so be deemed a physical imperfection only, which it doubtless is, else there would be exceptions, and to this rule there is not one even to prove it. The oldest man in a tribe is, to some small extent, looked up to beyond his fellows, but this quasi respect is only apportioned him because of his being able to recount incidents, legends, and thrilling adventures (of which he is invariably the hero) that are beyond the ken of the others, and more than probable only had birth in his own fertile imagination. He, however, carefully dates the period of their occurrence far


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Page:The Daughters of England.djvu/266

Rh see, hear, and believe the truth, and then to speak it. A grateful woman, regardless of this rule, speaks of all persons as good, to whom she is indebted, or who have in any way served her purposes. Another, and a far more serious instance of the same kind of practice, consists in pretending not to see, or not to understand vice, where it is not convenient to believe in its existence; and this is often done by the same persons, who are quick to detect and expose it where such exposure is suited to their purpose.

And thus women in general become habituated to an indefinite way of thinking, and a careless mode of speech, both which may be serviceable to the mean-spirited, by preventing the detection of error in sentiment, or unsoundness of principle; though I believe neither of them were ever yet found available in assisting the cause of truth or righteousness.

Again, in the act of doing good, there is a manner of speaking of what we have done, which, though not directly false, is certainly at variance with strict integrity. I mean when young ladies talk especially about their schools, their poor women, and their old men; as if their individual charities were most benevolent in their operation, and unbounded in their extent; when perhaps they have but recently begun to be exercised in these particular channels. This is speaking the truth in such a manner, as to produce a false impression; and the consequence not unfrequently is, when really zealous and devoted people hear the speaker give this account of her good deeds, and when they take up the subject, and address her upon it, according to the impression her words have produced; that, rather than descend from the false position she has assumed, and lower herself in the opinion of those with whom she wishes to stand well, she goes on to practise farther artifice, or possibly plunges into actual falsehood.

title: Page:The Daughters of England.djvu/266


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Page:The Daughters of England.djvu/267

256 And it ought always to be borne in mind, that these little casual, but sometimes startling turns in common conversation, produce more actual untruths than the most trying circumstances in life, where we have incomparably more at stake. If we were all to take account each night of the untruths we had told in the course of the day, from an exaggerated description designed to make a story more amusing, down to the frequent case of receiving credit for an original remark, which we knew was not our own, I imagine few persons would find themselves altogether clear of having done violence to the pure spirit of truth. And if we add, also, to this list of falsehoods, all those unfair or garbled statements, which may tend to throw a brighter colouring over some cause we wish to advocate, or cast another into shade, I believe we should find that we bad indeed abundant need to pray for the renewed assistance of the Holy Spirit, to touch and guard our lips, so that they should utter no more guile. Besides these instances of the want of integrity, in which our own consciences alone are concerned, there are others which demand a stricter attention to the claims of justice, as they relate to our friends, and to society at large. Under which head, I would notice the duty of doing justice to those we do not love, and especially to those who have injured us. Instead of which, how frequently do we find that young women begin to tell all the bad qualities of their friends, as soon as they have quarrelled with them. How often do we find, too, that such disagreements are related with conscious unfairness, their own evil being kept out of tight, as well as their friend's good, where there has been a mixture of both.

There is a common practice, too, when our own conduct is in any way called in question, and our friends kindly assign a plausible reason for what we have done, to let that

title: Page:The Daughters of England.djvu/267


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Page:The Aborigines of Victoria and Riverina.djvu/19

14 enough back to preclude the possibility of his being taxed with either plagiarism or romance.

In the long, bright, starry nights these old fellows are to be seen in perfection; it is then that they shine in all their self-glorification, which may almost be seen exuding from their pores, if their audience be attentive and numerous.

When there chances to be a dozen or two of one tribe camped together, one of these old fellows will get up, nude as he came into the world, with the exception of his waist-belt, which is of the narrowest, place his back to the fire, and with a flourish of his womera (which he holds in his hand in readiness to emphasise his flowing periods) to attract the attention of his audience, who, nothing loth, subside into silence, and so remain for hours together (with perhaps an occasional ejaculation of wonder), listening with mouths and ears agape to the savage stories of the ancient narrator, who never seems at a loss for matter, and it is only when tired nature asserts herself, that these savage seances come to a conclusion.

These legends and histories, and in fact all their knowledge, is kept alive and handed down from one generation to another in this manner; therefore, whatever cannot be woven into an entertaining garb for winter's evening amusement is entirely lost and forgotten. This, therefore, quite accounts for their scarcity of historical lore, and the entire absence of anything like reliable testimony as to their antecedents—that is to say, if we endeavour to trace them back for several generations. Of course, any telling incident, such as a sanguinary midnight conflict, may not be


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Page:The Aborigines of Victoria and Riverina.djvu/20

15 altogether forgotten, even after a lapse of twenty-five years or so, and they will speak freely enough about it in a general way; but it is utterly impossible to get them to individualise or particularise upon the subject, as from the moment of a man's death (no matter how he may have come to an end) his name is never again spoken, and should there be another in the tribe bearing the same name, as frequently there chances to be, he immediately adopts another name.

Thus, much that would have been valuable information but for this superstitious foible, is totally lost. From this it will be seen that the aborigines are merely a people of the day, that it is their persistent endeavour to forget—unlike other races, whose whole aim, indeed whose every effort, is a straining to remember.

In all the tribes the males preponderate to a very considerable extent; this is not because fewer female children are born, as at birth the sexes are about equal. The mortality amongst the females after the age of puberty is attained, however, is far greater than it is amongst the males, and for this excess there are numerous very cogent reasons, amongst which the fact of their early maternity is not one of the least. We, ourselves, have known frequent instances of girls becoming mothers at the ages of eleven and twelve years, and child-bearing at these tender years entails future infirmities, which carry them off ere they have come to proper maturity; then, again, their husbands convert them into perfect beasts of burden, making them carry loads, sufficient almost to break down a horse, much more a weak woman. Besides that, they ill-use them in a most brutal manner, often, yes, very often, killing them outright


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Page:The Aborigines of Victoria and Riverina.djvu/21

16 in their ungovernable periods of passion. When an accident of this kind happens (we call it accident for mildness, but it is murder, none the less), the other members of the tribe do not pay the least heed to it; it is only a lyoore and a husband has a perfect right to chastise his wife even unto death; the loss is not a tribal one; at least, it is not considered so, as it only effects the individual, and he soon discovers that it does so, for when his fire requires replenishing, or his coolamen requires filling, he has to do them himself, or go cold and thirsty.

Wanton profligacy is another fertile source of disease and death amongst the women. We know that in general it is supposed that the venereal disease amongst the aborigines is entirely due to the Europeans, but a greater error than this never had promulgation, for long before the advent of the white man it was one of the greatest scourges this primitive people had to bear. The probabilities are that the trepang-hunting Malays and Chinese first introduced it on the Northern coast centuries ago, from whence it spread from one tribe to another, until the disease became a national calamity. The women being constitutionally weaker than the men, therefore less able to run away and hide during the frequent midnight massacres, are more liable to fall into the clutches of their relentless foes than the men; besides, at those times of extreme peril, they become perfectly paralysed with terror, and thus fall an easy prey to the ruthless assassins. The victims, therefore, of these slaughters are most frequently females, and children of tender years, or old, bed-ridden men. Such a thing as a chivalrous protection during these panics, or indeed at


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Page:The Aborigines of Victoria and Riverina.djvu/22

17 tiny other time, is quite unknown; in fact, it would be deemed derogatory to manhood to run the slighest [sic] personal risk for any such quixotic purpose; but then in all phases of aborignal [sic] life self-preservation is the only law. Everything they do, in short, is done instinctively; they never by any chance arrive at a conclusion by sheer force of logical reasoning.

There seems to be a perfect absence of diseases having a contagious nature, such as fevers, &c. With the exception of occasional visits from influenza, which seldom has a fatal termination, they are altogether exempt. During winter, 'tis true, they are very much subject to a kind of scurvy, which, from its prevalence, might be deemed contagious but we are inclined to imagine that it partakes more of a venereal character, and each break out is due to lack of nutritious food, combined with cold, wet lodgings. As the mild spring advances, and food becomes plentiful, this distemper gradually leaves them, and by summer their skins have returned to their normal sleekness, with a glossiness truly wonderful, considering the quantity of blotches with which they were marred during winter.

All the very old men in the colony show distinct smallpox traces. In speaking of this scourge, they say that it came with the waters—that is, it flowed down the rivers in the early flood season, laying its death-clutch on every tribe in its progress, until the whole country became perfectly decimated by the fell disease. During the earlier stages of its ravages the natives gave proper sepulture to its victims, but at last the death-rate became so heavy, and the panic so great, that burying the bodies was no longer


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Page:The Aborigines of Victoria and Riverina.djvu/23

18. The survivors merely moved their camps daily, leaving the sick behind to die, and the dead to fester in the sun, or as food for the wild dogs, and carrion loving birds to fatten upon, until in a short time the whole atmosphere became impregnated with the fœtid odours arising from the decomposing carcasescarcasses [sic]. The poor creatures began to think that not one would escape death, and had altogether arrived at such a profound depth of misery through this foul destroyer as to feel indifferent whether they lived or died.

From what we have been able to glean from the native son, the subject of this disease, we are inclined to think that it must have come from Sydney, and if about forty or fifty years since the inhabitants of that city underwent the ordeal of this plague, there cannot be any doubt remaining on the subject. When the bright, torrid summer displaced the moister spring, the disease gradually died out, or had run its course, leaving but a sorry remnant of the aborigines behind, and it was years before the panic then caused was even partially forgotten. To this day the old men speak of it shudderingly, and with such an amount of loathing horror, as it is impossible for any other evil to elicit from, their inherent stolidity.

This small-pox infliction seems to be the only occasion (of which they have any knowledge) upon which great numbers died together, from one cause. It is therefore not to be wondered at if the survivors do look back upon the scourge with feelings of profound dread.

The natives attributed this pestilence to the malign and magical machinations of tribes with whom they were not on


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Page:Life of Octavia Hill as told in her letters.djvu/168

 103, Milton Street, July 24th, 1859.

.

I want to ensure giving you some account of a speech of Kingsley's. An Association of ladies has been formed to help sanitary reform; they have published tracts, etc. Their first public meeting was held on Thursday at Willis's Rooms. Lord Shaftesbury made a speech as chairman, and urged ladies to attend to all the details of the question, as men could not. The legislative and theoretical was to be done only by them; the minute and much of the practical by ladies. Mr. Kingsley said: "After the excellent résumé of your intentions which we have just heard in your report, there seems nothing left for me to say, except to ask you to consider what will be the result, if you succeed in accomplishing your aims. Now just consider! very great aims, very important aims—very dangerous aims some people would tell you that they are; nothing less than saving alive of some four out of every five (?) children that die annually. If you believe the teaching of many great political economists, who think that England is in great danger of being over-populated, and who advocate preventive checks on the increase of population, you had better pause and think whether it wouldn't be better on the whole, just to let the children die; whether we mayn't have difficulty in finding work and food for them. But if you hold, as I confess I do, that a human being is precisely the most precious thing the earth can have; if you think that the English race is the very noblest race the world contains; that it has, moreover, a greater power of adapting itself to every kind of climate and mode of life than any other, except


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Page:Life of Octavia Hill as told in her letters.djvu/169

 the old Roman, ever had; that, besides all this, it is, on the whole, a young race, showing no signs of decay; you will see that it is worth while for political economists to look on the map, and see that at least four-fifths of the world is uninhabited, and not cultivated even in the most ordinary way."

I ought to tell you that, before this he had shown us how he expected women principally to be of use, by saying that he looked upon this Association most thankfully because, for reasons which he wasn't going to explain here, he looked upon the legislative part of sanitary reform with something more like despair than ever. They were not reasons connected with this Government, or with any possible Government, but resulted from his consideration of the character of the individuals, into whose possession small houses were passing more and more. He was not going into the question here; it would have to be attended to, but it seemed a great way off. Therefore he hoped women would go, not only to the occupiers, but to the possessors of the house, and influence people of "our own class." And it's so easy," he said; "there isn't a woman in this room who couldn't save the lives of four or five children within the next six months; and this, without giving up me of your daily duties, one of your pleasures, one even of your frivolities, if you choose.

"You ask me what is more terrible than a field of battle, and I tell you outraged nature. Nature issues no protocols, nor warning notes to bid you be on your guard. Silently, and without stepping out of her way, by the same laws by which she makes the grass grow, she will kill and kill and kill and kill. And more than this, we have our courtesies of war and our chivalries of war; a soldier will not kill an unarmed man, a woman


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Dictionary of National Biography, 1885-1900/Miller, Hugh

 .


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Page:The Aborigines of Victoria and Riverina.djvu/24

19 terms of amity; that, however, is only a matter of course, since they ascribe all the ills with which Nature smites them to the same source.

Their food consists of fish principally, and of which for about eight months in the year they have abundance; so large, indeed, is their supply during those months, they cannot nearly consume it, consequently quite a moiety is allowed to go to waste.

To supplement the fish, they have kangaroo, emu, opossum, and wallaby, and besides these nearly every kind of aquatic bird is found in the greatest profusion on the lakes and lagoons. The latter they capture in immense numbers by the aid of nets, manufactured for that purpose only, and during the breeding season they get eggs by the thousand. The canoes arriving at the camps at that time are literally laden down to the water's edge with eggs only; they are heaped up at both ends until there is barely room for the native to stand and paddle. It is of but small moment to them whether the eggs have birds in them or not; they are consumed with a relish all the same, be they fresh or stale.

A species of flag, having a farinaceous root, called by the natives kumpung, grows in abundance by the margin of all the great rivers and lakes; it makes a very palatable and nutritious food, of which the natives are justly fond. It can be procured in abundance, but as it requires considerable labour to dig, much less of it is procured than its manifold merits warrant. The flower stem of this flag is


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Page:The Aborigines of Victoria and Riverina.djvu/25

20 also eaten when young; a foot or eighteen inches long is the best size. It is very insipid to European palates, and we fancy it contains but a small modicum indeed of nutritious matter; however, the natives are extremely partial to it, and therefore consume it in vast quantities. In this green stage it is termed by the aborigines ioonty. The common, small flowered yellow water-lily, which so plentifully fringes most of the colonial lakes and lagoons, is another source from whence they derive a desirable addition to their diet. The roots of this plant are formed of many tubers, of about an inch and a half long by half an inch in diameter. The root of one plant will frequently yield as many tubers as a half-pint measure will contain. They are baked before being eaten, and are of a sweet mawkish taste, very gluey in appearance, not unlike what is termed a waxey potato. They are called lahoor by the natives.

The sow thistle, dandelion yam, and a trefoil which grows on country which at times is inundated during their respective seasons are consumed in vast quantity. To see the lyoores approaching the camp in the evenings, with each a great bundle of these green forage plants on her head, a stranger to their customs would imagine that they were providing the nightly fodder for a dairy of cows. They eat these herbs in a raw state by way of salad; the ioonty is also eaten uncooked.

Besides these they eat the larvae of several kinds of ants, some of which are tree-inhabiting insects, others are mound-raising ground ants. An immense grub also they consume in large quantities; it is two or three inches in length, and is found deep in the wood of the gum-tree. The natives are


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Page:The Aborigines of Victoria and Riverina.djvu/26

21 very expert in finding the trees in which these grubs are; in fact, they never err; yet to a casual observer, or even one with some acuteness, there is not the slightest difference in the appearance of a tree containing numberless grubs and one without any. These grubs are eaten with great relish, either cooked or raw.

During winter they are not in the least choice as to their food; anything having life, no matter how repulsive to European notions it may be, is most acceptable. At that time frogs are deemed good, snakes most toothsome, and the abominable fetid wild dog is esteemed a luxury of the highest order.

 CHAPTER III.

Their marriage relations are of the most primitive and simple character, the noun love being entirely absent from their vocabulary. Nothing in the shape of courting or company-keeping is practised by the prospective bridegroom


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Page:The Daughters of England.djvu/268

Rh pass as the real one, though we know, within our hearts, it is not so; or to let persons make a favourable guess respecting us, without contradicting it, though we know their conclusions, in consequence of our silence, or apparent assent, will be false ones.

Now, all these things, how insignificant soever they may appear to man, are important between the soul and its Maker, and must be deeply offensive in the sight of that Being who is of purer eyes than to behold iniquity. They are important, as forming parts of a whole, items of a mass, links in a chain, steps in a downward progress, which must lead away from a participation with the blessed, in a kingdom, whose enjoyments consist of purity and truth.

We have now come to that consideration of the subject of integrity, which relates to pecuniary affairs. And here what a field of operation opens before us, for the development of those principles of good or evil, of benevolence or selfishness, of uprightness or artifice, which I have endeavoured to describe, less by their own nature, than by their influence upon the manners and general conduct of women.

I believe there is nothing in the usages of society more fatal to the interests of mankind, to the spiritual progress of individuals, or to the general well-being of the human soul, than laxity of principle as regards our pecuniary dealings with each other. It is a case which all can understand—the worldly, as well as religious professors; if, then, the slightest flaw appears in the conduct of the latter in this respect; the interests of religion must be injured in consequence, and the cause of Christ must suffer.

"But it is impossible," say the fair readers of this page, "that this part of the subject can have any reference to us, we have so little to do with money;" or, perhaps, they say, "so little in our power to spend." Perhaps it is the very smallness of your supply according to the ideas you

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258 have formed of its inadequacy to meet your wishes, which is the cause of your want of integrity; for no one can act in strict accordance with the principles of integrity, until they have learned to practise economy. By economy, I do not mean simply the art of saving money, hut the nobler science of employing it for the best purposes, and in its just proportions.

In order to act out the principles of integrity in all their dignity, and all their purity, it is highly important, too, that young women should begin in early life to entertain a scrupulous delicacy with regard to incurring pecuniary obligations; and especially, never to throw themselves upon the politeness of gentlemen, to pay the minutest sum in the way of procuring for them gratification, or indulgence. I do not say that they may not frequently be so circumstanced, as, with the utmost propriety, to receive such kindness from near relations, or even from elderly persons; but I speak of men in general, upon whom they have not the claim of kindred; and I have observed the carelessness with which some young ladies tax the politeness—nay, the purses of gentlemen, respecting which it would be difficult to say, whether it indicated most an absence of delicate feeling, or an absence of integrity.

I am aware, that, in many cases, this unsatisfactory kind of obligation is most difficult to avoid, and, sometimes, even impossible; yet, a prompt and serious effort should always be made—and made in such a way that you shall clearly be understood to have both the wish, and the power, to pay your own expenses. If the wish is waiting, I can have nothing to say in so humiliating a case; but if you have not the means of defraying your own charges, it is plain that you have no right to enjoy your pleasures at the expense of another. There are, however, different ways of proposing to discharge such debts; and there is

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Rh sometimes a hesitancy in the alternate advance and retreat of the fair lady's purse, which would require extraordinary willingness on the part of the gentleman, were his object to obtain a repayment of his own money.

It is the same in the settlement of all other debts. Delicacy ought seldom, if ever, to form a plea for their adjustment being neglected. Indeed, few persons feel their delicacy much wounded, by having the right money paid to them at the right time; or, in other words, when it is due. The same remarks will apply to all giving of commissions. Never let such affairs stand on and on, for want of a suitable opportunity for arranging their settlement; especially, never let the payment of a debt be longer delayed, because it is evidently forgotten by the party to whom it is owing.

All matters of business should also be adjusted as fairly, and as promptly, with friends and near relations, as with strangers; and all things in such cases should be as clearly understood. If the property transferred be intended as a gift, say so; if a loan, say that the thing is lent; and if a purchase, either pay for it, or name the price you expect. How many lasting and lamentable misunderstandings amongst the nearest connections would this kind of integrity prevent! how much wounded feeling, disappointment, and chagrin!

It is a mistaken view of economy, and evinces a great want of integrity, when persons are always endeavouring to obtain services, or to purchase goods, at a lower rate than their just value. But if the vender of an article be indebted to you for a kindness, it is something worse than mean, to ask, for that reason, an abatement in its price.

In many cases where our claims are just, it is easy to press them in an unjust manner; and we never do this

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text: Kinship and social organisation/Preface

title: Kinship and social organisation/Preface


text: Kinship and social organisation

title: Kinship and social organisation


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260 more injuriously to the interests of society, than when we urge work-people beyond what is necessary, by telling them that a thing will positively be needed at a certain time, when we do not really believe it will. There is a general complaint against dressmakers, shoemakers, and many other makers of articles of clothing, that they are habitually regardless of punctuality and truth. But I am disposed to think the root of the grievance in a great measure arises out of the evil already alluded to, on the part of the ladies by whom they are employed.

Let us imagine the case of a young dressmaker, one of that most pitiable-class of human beings, whose pallid countenances, and often deformed and feeble frames, sufficiently attest the unnatural exertions by which they obtain their scanty bread. A young lady wishes to have a dress elaborately made, and for the sake of having it done expeditiously, names the precise day on which it must be finished, adding as a sufficient reason for punctuality, that it must then be worn. The poor dressmaker sits all night long in her little joyless room, working by the light of a thin candle, while the young lady sleeps soundly in her bed. The Sabbath dawns, and the dressmaker is still at work; until passing feet begin to be heard in the street, and shutters are unclosed; and then, with aching head and weary limbs, she puts away her unfinished task, doubting whether the remainder of the day shall be devoted to the sleep which exhausted nature demands, or to wandering abroad to search for purer air, of which that nature is equally in need. The day arrives at last on which the dress must be taken home, according to appointment. This time the dressmaker is punctual, because she believes that delay would be of consequence. She knocks at the door of the lady's mansion. The servant coolly tells her that her young mistress has gone to spend a few days in the

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Rh country. Is it likely that this poor workwoman should be equally punctual the next time her services are required? or need we ask how the law of love has operated here?

The habit of keeping strict accounts with regard to the expenditure of money, is good in all circumstances of life; but it is never so imperative a duty, as when we have the property of others committed to our care. Unfaithfulness in the keeping and management of money which belongs to others, has perhaps been the cause of more flagrant disaster and disgrace, than any other species of moral delinquency which has stained the character of man, or woman either. Yet, how easily may this occur, without an extreme of scrupulous care, which the young cannot too soon, or too earnestly learn to practise. Even in the collecting of subscriptions for two different purposes, small sums, by some slight irregularity, may become mixed; and integrity is sacrificed, if the minutest fraction be eventually placed to the wrong account.

I cannot for an instant suppose that a Christian woman, under any circumstances, even the most difficult and perplexing, could be under the slightest temptation to appropriate to her own use, for a month, a week, a day, or an hour, the minutest item of what she had collected for another purpose, trusting to her own future resources for its reimbursement; because this would be a species of dishonesty, which, if once admitted as a principle of conduct, would be liable to terminate in the most fearful and disastrous consequences. It is the privilege of the daughters of England, that they have learned a code of purer morals, than to admit even such a thought, presented under the form of an available means of escape from difficulty, or attainment of gratification. Still it is well to fortify the mind, as far as we are able, against temptation of

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22 and bride. The bridegroom and father, or guardian, as the case may be, of the intended bride, come to a proper understanding, and the latter simply desires the mooroongoor to pick up her belongings, and take herself off to the loondthal of her future lord and master. Should she demur, as is not infrequent, the coercion of a waddy is resorted to, and it seldom fails to have the desired effect. There are not any ceremonies connected with this tin; it is merely a matter of mating, still it is binding enough, at least, so far as the woman is concerned. The man at any time, however, can cut the knot, and send the woman back to her people, by whom she is received readily enough, and there is not any trouble or bother about it. There may perhaps be a slight coolness displayed by the father or other guardian of the girl, towards her sometime husband for a few days, but further than this there is no dispute or quarrel on the subject of the slight. The fact that their language is altogether guiltless of a synonym for that noun, may account for their calmness under the circumstances. The girl, of course, is again ready to be disposed of to the first eligible aspirant who may offer, even although her first matrimonial venture had resulted in the production of an infant. Her new lord has to take the encumbrance, which he does, and feels proud, too, of what will in the future be deemed his putative paternity. Polygamy is allowed to any extent, and the rule is generally taken advantage of by those who chance to be rich in sisters, or female wards, to give in exchange for wives. No man can get a wife unless he be the possessor of a sister or ward, whom he can give in exchange. Fathers of grown-up sons frequently


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262 every kind, that if it should occur—and who can be secure again it?—we may not be taken unawares by an enemy whose assaults are sometimes as insidious, as they are always untiring.

One of the means I would now propose to the young reader, is to turn with serious attention to the case of Ananias and Sapphira, as related in the Acts of the Apostles; nor let it be forgotten, that this appalling act of moral delinquency, originating in selfishness, and terminating in falsehood, was the first sin which had crept into the fold of Christ, after the Shepherd had been withdrawn, and while the flock remained in a state approaching the nearest to that of perfect holiness, which we have reason to believe was ever experienced on this earth, since the time when sin first entered into the world.

Yes, it is an awful and impressive thought, that even in this state, temptation was allowed to present itself in such a form, accompanied with a desire still to stand well with the faithful, even after integrity was gone. The words of Peter are most memorable on this occasion. ''Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power?'' Evidently implying, that it was better not to pretend to act upon high and generous principles, than not to do so faithfully. He then concludes in this emphatic language: "Thou hast not lied unto men, but unto God." By which we learn, that every species of dishonesty practised between the soul and its Maker, is equally offensive in the sight of God, as that which is evident to men; and that there is no clear, upright, and faithful walk for any human being in this world, whether young or old, whether rich or poor, whether exalted or lowly, but that which is in strict accordance with the principles of integrity.

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text: The Daughters of England/Chapter XII

title: The Daughters of England/Chapter XII


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having made any pretension in this volume to class it under the head of a religious work, I have endeavoured to render it throughout conducive to the interests of religion, by pointing out those minor duties of life, and those errors of society, which strictly religious writers almost universally consider as too insignificant for their attention. And, perhaps, it is not easy to interweave these seeming trifles in practice, with the great fundamental principles of Christian faith.

I cannot but think, however, that, to many, and especially to the young, this minuteness of detail may have its use, by bringing home to their attention familiar instances upon which Christian principle may be brought to bear. For I am one of those who think that religion ought never to be treated or considered as a thing set apart from daily and familiar use, to be spoken of as belonging almost exclusively to sabbaths, and societies, and serious reading. To me it appears that the influence of religion should be like an atmosphere, pervading all things connected with our being; that it ought to constitute the element in which the Christian lives, more than the sanctuary into which he retires. When considered in this point of view, nothing can be too minute to be submitted to the test of its principles; so that, instead of our worldly and our spiritual concerns occupying two distinct pages in our experience, the one, according to this rule, becomes regulated by our spiritual

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text: Ælfric's Lives of Saints/31mar

title: Ælfric's Lives of Saints/31mar


text:
Delilah (Coates)

 * Coates, Florence Earle (1901), "Delilah" in The Independent (28 February 1901).
 * Coates, Florence Earle (1904), "Delilah" in Mine and Thine (1904).
 * Coates, Florence Earle (1916), "Delilah" in Poems II.

title: Delilah (Coates)


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264 views; and the other applied to our worldly avocations, as well as to our eternal interests.

In relation to this subject, it has been remarked, in the quaint language of an old writer, that no sin is "little in itself, because there is no little law to be despised; no little heaven to be lost; no little hell to be endured;" and it is by this estimate that I would value every act, and every thought, in which the principles of good and evil are involved.

The great question, whether the principles of Christian faith, or, in other words, whether the religion of the Bible, shall be adopted as the rule of conduct by the young, remains yet to be considered, not in relation to the nature of that faith, but as regards the desirableness of embracing it at an early period of life, willingly and entirely, with earnestness, as well as love.

I am writing thus, on the supposition, that, with all who read these pages, convictions of the necessity and excellence of personal religion have at one time or other been experienced. The opinion is general, and, I believe, correct, that the instances are extremely rare in which the Holy Spirit does not awaken the human soul to a sense of its real situation as an accountable being, passing through a state of probation, before entering upon an existence of endless duration. Nor amongst young persons born of Christian parents, and educated in a Christian country, where the means of religious instruction are accessible to all, is it easy to conceive that such convictions have not, at times, been strong and deep; though, possibly, they may have been so neglected as to render their recurrence less frequent, and less powerful in their influence upon the mind.

Still it is good to recall the time when the voice of warning, and of invitation, was first heard; to revisit the scene

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Rh of a father's faithful instruction, and of the prayers of a lost mother; to hear again the sabbath- evening sermon, to visit the cottage of the dying Christian; or even to look back once more into the chamber of infancy, where our first tears of real penitence were shed. It is good to remember how it was with us in those by-gone days when we welcomed the chastisements of love, and kissed the rod that was stretched forth by a Father's hand. How blest did we then feel, in the belief that we were not neglected, not forgotten, not overlooked! Has anything which the world, we have too much loved, since offered us, afforded a happiness to be compared with this belief? Oh! no. Then why not hearken, when the same voice is still inviting you to come? and why not comply when the same hand is still pointing out the way to peace ? What is the hinderance which stands in your way? What is the difficulty which prevents the dedication of your youth to God? Let this question be seriously asked, and fully answered; for it is of immense importance that you should know on what grounds the invitations of the Holy Spirit have been rejected; and why you are adopting another rule of conduct than that which is prescribed in the gospel of Christ.

I repeat, it is of immense importance, because this is a subject which admits of no trifling. If it is of importance in every branch of mental improvement, that we should be active, willing, earnest, and faithful, it is still more important here. When we do not persevere in learning, it does not follow of necessity that we grow more ignorant, because we may remain where we are, while the rest of the world goes on. But, in religion, there is no standing still, because opportunities neglected, and convictions resisted, are involved in the great question of responsibility; so that no one can open their Bible, or attend the means of religious instruction, or spend a Sabbath, or even enter into solemn

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266 communion with their own heart, as in the sight of God, but they must be so much the worse for such opportunities of improvement, if neglected or despised.

I have dwelt much in this volume upon the law of perfect love, as well as upon the sincerity and the faithfulness with which that law should be carried out; and never is this more important, or more essential, than in our religious profession. The very groundwork of the Christian faith is love; and love can accomplish more in the way of conformity in life and practice, than could ever be effected by the most rigid adherence to what is believed to be right, without assistance from the life-giving principle of love.

Still the state of the Christian in this world is always described as one of warfare, and not of repose; and how, without earnestness, are temptations to be resisted, convictions acted upon, or good intentions carried out? As time passes on, too, faithfulness is tried. What has been adopted, or embraced, must be adhered to; and in this, with many young persons, consists the greatest of their trials; for there is often a reaction on first learning to understand something of the realities of life, which throws them back from the high state of expectation and excitement, under which they first embraced religious truth.

But let us return to the objections which most frequently operate to prevent the young surrendering themselves to their convictions of the importance and necessity of personal religion. "If I begin, I must go on." Your mind is not then made up. You have not counted the cost of coming out from the world, nor honestly weighed the advantages of securing the guidance, support, and protection of personal religion, against every other pursuit, object, or idol of your lives. Perhaps it is society, amusement, or fashion, which stands in your way. Be assured there is society of

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Rh the highest order, where religion is supreme; and if not exactly what is popularly called amusement, there is a heartfelt interest in all which relates, however remotely, to the extension of the kingdom of Christ—an interest unknown to those who have no bond of union, founded upon the basis of Christian love.

Is it possible, then, that fashion can deter you—fashion, a tyrant at once both frivolous and cruel—fashion, who never yet was rich enough to repay one of her followers, for the sacrifice of a single happy hour—fashion, whose realm is folly, and who is perpetually giving place to sickness, sorrow, and the grave? Compare for one instant her empire with that of religion. I admit that her power is extensive, almost all-pervading; but what has her sovereign sway effected upon the destinies of man? She has adjusted ornaments, and selected colours; she has clothed and unclothed thousands, and arrayed multitudes in her own livery—but never has fashion bestowed dignity or peace of mind upon one single individual of the whole family of nan.

It would be an insult to the nature and the power of religion to proceed farther with the comparison. Can that which relates merely to the body, which is fleeting as a breath, and unstable as the shadow of a cloud, deter from what is pure, immortal, and divine?

Still I am aware it is easy, in the solitude of the chamber, or in the privacy of domestic life, to think and speak in this exalted strain, and yet to go into the society of the fashionable, the correct, and the worldly-minded, who have never felt the necessity of being religious, and to be suddenly brought, by the chilling influence of their reasoning or their satire, to conclude that the convenient season for you to admit the claims of religion upon your heart and life, has not yet arrived.

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268 I believe the most dangerous influence, which society exercises upon young women, is derived from worldly-minded persons, of strong common sense, who are fashionable in their appearance, generally correct in their conduct, and amiable and attractive in their manners and conversation. Young women guardedly and respectably brought up see little of vice, and know little of

They are consequently comparatively unacquainted with the beginnings of evil, and still less so with those dark passages of life, to which such beginnings are calculated to lead. It follows, therefore, that, except when under the influence of strong convictions, they may be said to be ignorant of the real necessity of religion. It is but natural then, that those correct and well-bred persons, to whom allusion has been made, who pass on from the cradle to the brink of the grave, treating religion with respect, as a good thing for the poor and the disconsolate, but altogether unnecessary for them, should appear, on a slight examination of the subject, to be living in a much more enviable state, than those who believe themselves called upon to renounce the world and its vanities, and devote their time, and their talents, their energies and their affections, to a cause which the worldly-minded regard at best, as visionary and wild.

I have spoken of such persons passing on to the brink of the grave, and I have used this expression, because, I believe the grave has terrors, even to them; that when one earthly hold after another gives way, and health declines, and fashionable friends fall off, and death sits beckoning on the tomb-stones of their newly buried associates and relatives; I believe there is often a fearful questioning, about the realities of eternal things, and chiefly about the

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Rh, which in idea they had set apart for the poor, the aged, and the disconsolate, but would none of it themselves.

Yes, I believe, if the young could witness the solitude of such persons, could visit their chambers of sickness, and gain admittance to the secret counsels of their souls, they would find there an aching void, a want, a destitution, which the wealth and the fashion, the pomp and the glory of the whole habitable world, would be insufficient to supply.

It is often secretly objected by young people, that, by making a profession of religion they should be brought into fellowship and association with vulgar persons: in answer to which argument, it would be easy to show that nothing can be more vulgar than vice, to say nothing of worldly-mindedness. It is, however, more to the purpose to endeavour to convince them, that true religion is so purifying in its own nature, as to be capable of elevating and refining minds which have never been either softened or enlightened by any other influence.

All who have been extensively engaged in the practical exercise of Christian benevolence; and who, in promoting the good of their fellow-creatures, have been admitted to scenes of domestic privacy amongst the illiterate and the poor, will bear their testimony to the fact, that religion is capable of rendering the society of some of the humblest and simplest of human beings, as truly refined, and far more affecting in its pathos and interest, than that of the most intelligent circles in the higher walks of life. I do not, of course, pretend to call it as refined in manners, and phraseology; but in the ideas and the feelings which its conversation is intended to convey. That is not refined society where polished language is used as the medium for low ideas; but that in which the ideas are raised above vulgar and worldly things and assimilated with thoughts and themes

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text: Kinship and social organisation/Lecture I


text: Category:Works of uncertain date

title: Category:Works of uncertain date


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Declassified per Executive Order 13526, Section 3.3 NND Project Number: NND 63316. By: NWD Date: 2011 TOP SECRET – Sensitive Rh

title: Page:Pentagon-Papers-Part I.djvu/77


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Lexicon Technicum

Contents

 * Cover
 * Introduction
 * Some Thoughts about the Nature of Acids by Sir Isaac Newton
 * A
 * B
 * C
 * D
 * E
 * F
 * G
 * H
 * I
 * J
 * K
 * L
 * M
 * N
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 * Q
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title: Lexicon Technicum


text:
User:Novonium

.

title: User:Novonium


text:
User talk:Novonium

.

title: User talk:Novonium