text:
Page:History of England (Froude) Vol 3.djvu/247

1539.] to the Government. The parties chiefly implicated were discovered and taken; the evidence against them was conclusive, and no attempt was made to shake it; but three 'froward persons' on the jury, one of whom was the foreman, refused to agree to a verdict. They were themselves, the magistrates were aware, either a part of the gang, or privately in league with them; and the help of the Crown was invited for 'the reformation of justice.' I do not find how this matter ended.

Benefit of clergy was taken from felons in 1531–2. At least five years later, when Cromwell was privy seal, three men were arraigned at the gaol delivery at Ipswich, 'upon three several indictments of several felonies.' They were convicted regularly, and their guilt does not seem to have been doubted; but 'every of them prayed their book.' The See of Norwich being vacant at the time, the ecclesiastical jurisdiction was suspended; no 'ordinary' was present in court to 'hear them read;' the magistrates thereupon 'reprieved the said felons, without any judgment upon the said verdict.' The prisoners were remanded to the gaol till the spiritual courts were ready to take charge of them: they were kept carelessly, and escaped.

The following extract from a letter written in 1539 will show, better than any general description, the nature of a sanctuary, and the spirit in which the


text:
Page:History of England (Froude) Vol 3.djvu/248

228 was enjoyed. The number of sanctuaries had been limited by Act of Parliament previous to their final abolition; certain favoured spots were permitted for a time to absorb the villany of the country; and felons who had taken refuge elsewhere, were to be removed into some one of these. Bewley in Hampshire had been condemned to lose its privilege. Richard Layton, the monastic visitor, describes and pleads for it to the privy seal.

'There be sanctuary men here,' he says, 'for debt, felony, and murder, thirty-two; many of them aged, some very sick. They have all, within four, wives and children, and dwelling-houses, and ground, whereby they live with their families; which, being all assembled before us, and the King's pleasure opened to them, they have very lamentably declared that, if they be now sent to other sanctuaries, not only they, but their wives and children also, shall be utterly undone; and therefore have desired us to be mean unto your good lordship that they may remain here for term, of their lives, so that none others be received. And because we have certain knowledge that the great number of them, with their wives and children, shall be utterly cast away, their age, impotency, and other things considered, if they be sent to any other place, we have sent this bearer unto you, beseeching your lordship to know the King's pleasure herein.'

The nineteenth century believes, and believes with

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


text:
Page:History of England (Froude) Vol 3.djvu/249

1539.] justice, that in its treatment of criminals it has made advances in humanity on the practice of earlier times; but the warmest of living philanthropists would scarcely consider so tenderly, in a correspondence with the home secretary, the domestic comforts of thirty-two debtors, felons, and murderers.

But the most detailed accounts of the lawlessness which had spread in the wilder districts of the country are to be found in the reports of the remarkable Rowlaud Lee, Bishop of Lichfield and Coventry, Lord Warden of the Welsh Marches, the last survivor of the old martial prelates, fitter for harness than for bishops' robes, for a court of justice than a court of theology; more at home at the head of his troopers, chasing cattle-stealers in the gorges of Llangollen, than hunting heretics to the stake, or chasing formulas in the arduous defiles of controversy. Three volumes are extant of Rowland Lee's letters. They relate almost wholly to the details of his administration on either side of the frontier line from Chester to the mouth of the Wye. The Welsh counties were but freshly organized under the English system. The Welsh customs had but just been superseded by the English common law. The race whose ancient hardihood the castles of Conway, Carnarvon, and Beaumaris remain to commemorate, whom only those stern towers, with their sterner garrisons, could awe into subjection, maintained a shadow of their independence in a wild lawlessness of character. But


text:
Page:History of England (Froude) Vol 3.djvu/250

230 the sense of subjection had been soothed by the proud consciousness that they had bestowed a dynasty upon England; that a blood descendant of Cadwallader was seated on the throne of the Edwards. They had ceased to maintain, like the Irish, a feeling of national hostility. They were suffering now from the intermediate disorders which intervene when a smaller race is merging in a stronger and a larger; when traditional customs are falling into desuetude, and the laws designed to take their place have not yet grown actively into operation. Many of the Welsh gentlemen lived peacefully by honest industry; others, especially along the Border, preferred the character of Highland chieftains, and from their mountain fastnesses levied black rent on the English counties. Surrounded with the sentiment of pseudo-heroism, they revelled in the conceit of imaginary freedom; and with their bards and pedigrees, and traditions of Glendower and Prince Llewellyn, they disguised from themselves and others the plain prose truth, that they were but thieves and rogues.

These were the men whom Rowland Lee was sent to tame into civility—these, and their English neighbours, who, from close proximity and from acquired habits of retaliation for their own injuries, had caught the infection of a similar spirit.

From his many letters I must content myself with taking such extracts as bear most immediately on the working of the criminal law, and illustrate the extreme difficulty of punishing even the worst villanies. To strengthen the Bishop's hands a Council of the Marches


text:
Page:History of England (Froude) Vol 3.djvu/251

1539.] had been established in 1534, with powers similar to those which were given subsequently to the Council of York.

In August, 1537, Lee wrote to Cromwell, 'These shall be to advertise you that where of late I sent unto your lordship a bill of such murders and manslaughters as were done in Cheshire which would not be found until this council set the same forward for condign punishment of the offenders, and although at the late assizes a great number of bills both for murders and riots were put into the great inquest, and good evidence given upon the same,—yet, contrary to their duties to our sovereign lord and their oath, neglecting the course and ministration of justice, they have found murders to be manslaughters, and riots to be misbehaviours. The council could do no less but see the same redressed. "We have called the said inquest before us, and committed them to ward for their lightness in the premises. And for as much as I think that suit will be made unto your lordship of my straitness and hard dealing herein, if your lordship will have that country in as good order and stay as we have set other parts, there must be punishment done, or else they will continue in their boldness as they have used heretofore. If your lordship will that I shall deal remissively herein, upon the advertisement of your lordship's mind by your letters, I shall gladly follow the same. Or else, if your lordship do mind reformation of the premises, write unto me a sharp letter to see justice ministered, and to punish such as shall be thought offenders according to this council's discretion for their misbehaviours by fines, strait imprisonment,


text:
Page:History of England (Froude) Vol 3.djvu/252

232 and otherwise. For if we should do nothing but as the common law will, these things so far out of order will never be redressed.'

The Bishop's advice was approved. One caution only was impressed upon him by Cromwell—that 'indifferent justice must be ministered to poor and rich according to their demerits;' and gentlemen who were concerned in riots and robberies were not to be spared on account of their position. The Bishop obeyed the admonition, which was probably little needed; soon after, at a quarter sessions, in the presence of the Earl of Worcester, Lord Ferrars, and many gentlemen of the shire, 'four of the best blood in the county of Shropshire' were reported to have been hanged.

Carrying his discipline south, the bishop by-and-by wrote from Hereford:—

'By diligent search and pains we have tried out the greatest nest of thieves tnat was heard of this many years. They have confessed to the robbing of eighteen churches, besides other felonies, already. This nest was rooted in Gloucestershire at a place called Merkyll, and had recourse to a blind inn, to an old man, who, with his two sons, being arrant thieves, were the receitors. Of this affinity were a great number, of whom we have ten or twelve principals and accessories, and do make out daily for more where we can hear they be. Daily the outlaws submit themselves, or be taken. If he be taken he playeth his pageant. If he come and submit himself, I take him to God's mercy and the King's grace upon his fine.'


text:
Page:History of England (Froude) Vol 3.djvu/253

1539.] Once more, after mentioning the capture of two outlaws, whom he intended to despatch, and of a third, who had been killed in attempting to escape, brought in dead across a horse, and hanged on a market-day at Ludlow, the warden summed up, as a general result of his administration, 'What shall we say further? All the thieves in Wales quake for fear; and at this day we assure you there is but one thief of name, of the sort of outlaws, and we trust to have him shortly; so that now ye may boldly affinn that Wales is redact to that state that one thief taketh another, and one cow keepeth another.'

The Bishop's work was rough; but it was good of its kind, and was carried out in the manner which, in the long run, was most merciful—merciful to honest subjects, who were no longer the prey of marauders—merciful to those whom the impunity of these heroes of the Border might have tempted to imitate their example—merciful to the offenders themselves, who were saved by the gallows from adding to the list of their crimes.

But although order could be enforced where an active resolute man had been chosen to supersede the inefficiency of the local authorities, in other parts of England, in Hampshire, Wiltshire, Somersetshire, Devonshire, and Cornwall especially, there was no slight necessity still remaining for discipline of a similar kind;


text:
Page:History of England (Froude) Vol 3.djvu/254

234 the magistrates had been exhorted again and again in royal proclamations to discharge their duties more efficiently; but the ordinary routine of life was deranged by the religious convulsions; the mainspring of the social system was out of place, and the parts could no longer work in harmony. The expedient would have to be attempted which had succeeded elsewhere; but, before resorting to it, Henry would try once more the effect of an address, and a circular was issued in the ensuing terms:—

'The King to the justices of the peace. Trusty and well-beloved, we greet you well, and cannot a little marvel to hear that, notwithstanding our sundry advertisements lately made unto you for the doing of your duties in such offices as in our commonwealth are committed unto you, many things be nevertheless directed at will and pleasure, than either upon any just contemplation of justice, or with any regard to the good monitions which heretofore we have set forth for the advancement of the same. Minding, therefore, yet once again, before we shall correct the lewdness of the offenders with any extremity of law, to give a more general admonition, to the intent no man shall have colour by excuse of ignorance, we have thought meet to write these our letters unto you, and by the same to desire and pray you, and yet, nevertheless, to charge and command you, upon your duties of allegiance, that for the repairing of all things negligently passed, and


text:
Page:History of England (Froude) Vol 3.djvu/255

1539.] for the avoiding of all such damages as may for lack thereof happen unto you, you shall have special care and study to the due and just observation of the points following:—

'First, where we have with our great study, travail, and labour expelled the usurped power of Rome, with all the branches and dependings upon the same, our pleasure is that you shall have a principal regard that the privy maintainers of that Papistical faction may be tried out and brought to justice. For by sundry arguments it is manifest unto us that there wanteth not a number that in that matter retain their old fond fantasies and superstitions, muttering in corners, as they dare, to the maintenance and upholding of them, what countenance soever they do show outwards for avoiding of danger of the law. These kind of men we would have tried out, as the most cankered and venomous worms that be in our commonwealth, both for that they be apparent enemies to God, and manifest traitors to us and to our whole realm, workers of all mischief and sedition within the same.

'Secondly, you shall have special regard that all sturdy vagabonds and valiant beggars may be punished according to the statute made for that purpose. Your default in the execution whereof, proceeding upon an inconsiderate pity to one evil person, without respect to the great multitude that live in honest and lawful sort, hath bred no small inconvenience in our commonwealth. And you shall also have special regard that no man be suffered to use any unlawful games; but that every man


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1008

Rh therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife. Thus saith the Lord, Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give them unto thy neighbour, and he shall lie with thy wives in the sight of this sun. For thou didst it secretly: but I will do this thing before all Israel, and before the sun. And David said unto Nathan, I have sinned against the Lord. And Nathan said unto David, The Lord also hath put away thy sin; thou shalt not die. Howbeit, because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme, the child also that is born unto thee shall surely die.

And Nathan departed unto his house. And the Lord struck the child that Uriah's wife bare unto David, and it was very sick. David therefore besought God for the child; and David fasted, and went in, and lay all night upon the earth. And the elders of his house arose, and went to him, to raise him up from the earth: but he would not, neither did he eat bread with them. And it came to pass on the seventh day, that the child died. And the servants of David feared to tell him that the child was dead: for they said, Behold, while the child was yet alive, we spake unto


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1009

XII] him, and he would not hearken unto our voice: how will he then vex himself, if we tell him that the child is dead? But when David saw that his servants whispered, David perceived that the child was dead: therefore David said unto his servants, Is the child dead? And they said, He is dead. Then David arose from the earth, and washed, and anointed himself, and changed his apparel, and came into the house of the Lord, and worshipped: then he came to his own house; and when he required, they set bread before him, and he did eat. Then said his servants unto him, What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive; but when the child was dead, thou didst rise and eat bread. And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell whether God will be gracious to me, that the child may live? But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he shall not return to me.

And David comforted Bath-sheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon: and the Lord loved him. And he sent by the hand of Nathan the prophet; and he called his name Jedidiah, because of the Lord.


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1010

Rh And Joab fought against Rabbah of the children of Ammon, and took the royal city. And Joab sent messengers to David, and said, I have fought against Rabbah, and have taken the city of waters. Now therefore gather the rest of the people together, and encamp against the city, and take it: lest I take the city, and it be called after my name. And David gathered all the people together, and went to Rabbah, and fought against it, and took it. And he took their king's crown from off his head, the weight whereof was a talent of gold with the precious stones: and it was set on David's head. And he brought forth the spoil of the city in great abundance. And he brought forth the people that were therein, and put them under saws, and under harrows of iron, and under axes of iron, and made them pass through the brick-kiln: and thus did he unto all the cities of the children of Ammon. So David and all the people returned unto Jerusalem.

it came to pass after this, that Absalom the son of David had a fair sister, whose name was Tamar; and Amnon the son of David loved her. And Amnon was so vexed, that he fell sick for his sister Tamar; for she was a virgin; and Amnon thought it hard for him to do any thing to her. But Amnon had a friend, whose name was Jonadab, the son of


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1011

XIII] David's brother: and Jonadab was a very subtil [sic] man. And he said unto him, Why art thou, being the king's son, lean from day to day? wilt thou not tell me? And Amnon said unto him, I love Tamar, my brother Absalom's sister. And Jonadab said unto him, Lay thee down on thy bed, and make thyself sick: and when thy father cometh to see thee, say unto him, I pray thee, let my sister Tamar come, and give me meat, and dress the meat in my sight, that I may see it, and eat it at her hand.

So Amnon lay down, and made himself sick: and when the king was come to see him, Amnon said unto the king, I pray thee, let Tamar my sister come, and make me a couple of cakes in my sight, that I may eat at her hand. Then David sent home to Tamar, saying, Go now to thy brother Amnon's house, and dress him meat. So Tamar went to her brother Amnon's house; and he was laid down. And she took flour, and kneaded it, and made cakes in his sight, and did bake the cakes. And she took a pan, and poured them out before him; but he refused to eat. And Amnon said, Have out all men from me. And they went out every man from him. And Amnon said unto Tamar, Bring the meat into the chamber, that I may eat of thine hand. And Tamar took the cakes which she had made, and brought them into the


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1012

Rh chamber to Amnon her brother. And when she had brought them unto him to eat, he took hold of her, and said unto her, Come lie with me, my sister. And she answered him, Nay, my brother, do not force me; for no such thing ought to be done in Israel: do not thou this folly. And I, whither shall I cause my shame to go? and as for thee, thou shalt be as one of the fools in Israel. Now therefore, I pray thee, speak unto the king; for he will not withhold me from thee. Howbeit he would not hearken unto her voice: but, being stronger than she, forced her, and lay with her.

Then Amnon hated her exceedingly; so that the hatred wherewith he hated her was greater than the love wherewith he had loved her. And Amnon said unto her, Arise, be gone. And she said unto him, There is no cause: this evil in sending me away is greater than the other that thou didst unto me. But he would not hearken unto her. Then he called his servant that ministered unto him, and said, Put now this woman out from me, and bolt the door after her. And she had a garment of divers colours upon her: for with such robes were the king's daughters that were virgins apparelled. Then his servant brought her out, and bolted the door after her.

And Tamar put ashes on her head, and rent her


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1013

XIII] garment of divers colours that was on her, and laid her hand on her head, and went on crying. And Absalom her brother said unto her, Hath Amnon thy brother been with thee? but hold now thy peace, my sister: he is thy brother; regard not this thing. So Tamar remained desolate in her brother Absalom's house.

But when king David heard of all these things, he was very wroth. And Absalom spake unto his brother Amnon neither good nor bad: for Absalom hated Amnon, because he had forced his sister Tamar.

And it came to pass after two full years, that Absalom had sheepshearers in Baal-hazor, which is beside Ephraim: and Absalom invited all the king's sons. And Absalom came to the king, and said, Behold now, thy servant hath sheepshearers; let the king, I beseech thee, and his servants go with thy servant. And the king said to Absalom, Nay, my son, let us not all now go, lest we be chargeable unto thee; And he pressed him: howbeit he would not go, but blessed him. Then said Absalom, If not, I pray thee, let my brother Amnon go with us. And the king said unto him, Why should he go with thee? But Absalom pressed him, that he let Amnon and all the king's sons go with him.

Now Absalom had commanded his servants,


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1014

Rh, Mark ye now when Amnon's heart is merry with wine, and when I say unto you, Smite Amnon; then kill him, fear not: have not I commanded you? be courageous, and be valiant. And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king's sons arose, and every man gat him up upon his mule, and fled.

And it came to pass, while they were in the way, that tidings came to David, saying, Absalom hath slain all the king's sons, and there is not one of them left. Then the king arose, and tare his garments, and lay on the earth; and all his servants stood by with their clothes rent. And Jonadab, the son of Shimeah David's brother, answered and said, Let not my lord suppose that they have slain all the young men the king's sons; for Amnon only is dead: for by the appointment of Absalom this hath been determined from the day that he forced his sister Tamar. Now therefore let not my lord the king take the thing to his heart, to think that all the king's sons are dead: for Amnon only is dead. But Absalom fled. And the young man that kept the watch lifted up his eyes, and looked, and, behold, there came much people by the way of the hill side behind him. And Jonadab said unto the king, Behold, the king's sons come: as thy servant said, so it is. And it came to pass, as soon


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1015

XIV] as he had made an end of speaking, that, behold, the king's sons came, and lifted up their voice and wept: and the king also and all his servants wept very sore.

But Absalom fled, and went to Talmai, the son of Ammihud, king of Geshur. And David mourned for his son every day. So Absalom fled, and went to Geshur, and was there three years. And the soul of king David longed to go forth unto Absalom: for he was comforted concerning Amnon, seeing he was dead.

Joab the son of Zeruiah perceived that the king's heart was toward Absalom. And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and anoint not thyself with oil, but be as a woman that had a long time mourned for the dead: and come to the king, and speak on this manner unto him. So Joab put the words in her mouth.

And when the woman of Tekoah spake to the king, she fell on her face to the ground, and did obeisance, and said, Help, O king. And the king said unto her, What aileth thee? And she answered, I am indeed a widow woman, and mine husband is dead. And thy handmaid had two sons, and they two strove together in the field, and there was none to part them, but the one smote the other, and slew him. And, behold,


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1016

Rh the whole family is risen against thine handmaid, and they said, Deliver him that smote his brother, that we may kill him, for the life of his brother whom he slew; and we will destroy the heir also: and so they shall quench my coal which is left, and shall not leave to my husband neither name nor remainder upon the earth. And the king said unto the woman, Go to thine house, and I will give charge concerning thee. And the woman of Tekoah said unto the king, My lord, O king, the iniquity be on me, and on my father's house: and the king and his throne be guiltless. And the king said, Whosoever saith ought unto thee, bring him to me, and he shall not touch thee any more. Then said she, I pray thee, let the king remember the Lord thy God, that thou wouldest not suffer the revengers of blood to destroy any more, lest they destroy my son. And he said, As the Lord liveth, there shall not one hair of thy son fall to the earth. Then the woman said, Let thine handmaid, I pray thee, speak one word unto my lord the king. And he said, Say on. And the woman said, Wherefore then hast thou thought such a thing against the people of God? for the king doth speak this thing as one which is faulty, in that the king doth not fetch home again his banished. For we must needs die, and are as water spilt on the ground, which cannot be gathered


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1017

XIV] up again; neither doth God respect any person: yet doth he devise means, that his banished be not expelled from him. Now therefore that I am come to speak of this thing unto my lord the king, it is because the people have made me afraid: and thy handmaid said, I will now speak unto the king; it may be that the king will perform the request of his handmaid. For the king will hear, to deliver his handmaid out of the hand of the man that would destroy me and my son together out of the inheritance of God. Then thine handmaid said, The word of my lord the king shall now be comfortable: for as an angel of God, so is my lord the king to discern good and bad: therefore the Lord thy God will be with thee. Then the king answered and said unto the woman, Hide not from me, I pray thee, the thing that I shall ask thee. And the woman said, Let my lord the king now speak. And the king said, Is not the hand of Joab with thee in all this? And the woman answered and said, As thy soul liveth, my lord the king, none can turn to the right hand or to the left from ought that my lord the king hath spoken: for thy servant Joab, he bade me, and he put all these words in the mouth of thine handmaid: to fetch about this form of speech hath thy servant Joab done this thing: and my lord is wise, according to the wisdom of an angel of God,


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1018

Rh to know all things that are in the earth.

And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again. And Joab fell to the ground on his face, and bowed himself, and thanked the king: and Joab said, To day thy servant knoweth that I have found grace in thy sight, my lord, O king, in that the king hath fulfilled the request of his servant. So Joab arose and went to Geshur, and brought Absalom to Jerusalem. And the king said, Let him turn to his own house, and let him not see my face. So Absalom returned to his own house, and saw not the king's face.

But in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him. And when he polled his head, (for it was at every year's end that he polled it: because the hair was heavy on him, therefore he polled it:) he weighed the hair of his head at two hundred shekels after the king's weight. And unto Absalom there were born three sons, and one daughter, whose name was Tamar: she was a woman of a fair countenance.

So Absalom dwelt two full years in Jerusalem, and saw not the king's face. Therefore Absalom sent for Joab, to have sent him to the king; but he would not come to him: and when he sent again the second time,


text:
Page:Melbourne and Mars.djvu/77

Rh the great avenues and streets; most of the boats will carry twenty passengers. There is also a great railway traffic. Stations are placed at every mile within fifty miles of the central square: this is the Urban Radius; outside this the stations are two miles apart. Underneath the Grand and Central avenues there are four lines of railways the central lines being for express traffic. The trains on the side lines stop at every station; those running on the middle lines only stop at the ten-mile intersections.

In order to get from the street to the railway line passengers have to step inside a double railed space on the second footpath in the wide street. About every two minutes the inner railing and the portion of flooring it encloses descends and becomes part of the railway platform. Those going away walk off at one end while those coming up walk on at the other and then the platform becomes footpath once more. The outer railing is a guard to keep people from falling about thirty feet into the lower way.

Travelling accounts with people are very easily kept. Persons wanting tickets by air boat or rail get them at the depôt where they make their usual purchases and they go to the years debit. In thousand of cases, I may say in millions, an annual ticket is issued for a man who has to make a certain journey twice daily, from home to work and back again. No attempts are ever made to defraud the traffic departments; if people were not above such trickery the old plan of paying coin would have to be resorted to. Mistakes are very rarely made with regard to the names of people; for with the name is given the section of the district in which you may reside. If there are two or three of a name they are known by a number.

There is a great difference in the mode of getting supplies in the metropolis and in the rural districts such as I came from. There all we want is got from one depôt; here the depôts are much more numerous and each one has only a certain class of goods. Male clothing at one; female clothing at another and we can go to any and get what we like from any after we are registered as responsible persons at the office for the purpose. Minors have to get their supplies through the head of the family. My badge will get me whatever I require anywhere, and at any time.

The great railway lines are so constructed that lighting wires, speaking wires, water piping and drainage service can be carried on and each properly supervised by the men appointed; along most lines there is a pneumatic service also. By the use of the latter small articles can go from one end of the city to the other in an hour. At one time human beings wished to be shot along these tubes, but it was found that such rapid movement, although not felt, had an injurious effect, and it was therefore abolished. 'Why so fast?' said our statesmen, and our movements were limited to the average rate of one hundred miles an hour. We all agree now that that is fast enough. There is no need to push through to-day as if there was no to-morrow. Our lives are happy and full of leisure because we gave up

title: Page:Melbourne and Mars.djvu/77


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1019

XV] he would not come. Therefore he said unto his servants, See, Joab's field is near mine, and he hath barley there; go and set it on fire. And Absalom's servants set the field on fire. Then Joab arose, and came to Absalom unto his house, and said unto him, Wherefore have thy servants set my field on fire? And Absalom answered Joab, Behold, I sent unto thee, saying, Come hither, that I may send thee to the king, to say, Wherefore am I come from Geshur? it had been good for me to have been there still: now therefore let me see the king's face; and if there be any iniquity in me, let him kill me. So Joab came to the king, and told him: and when he had called for Absalom, he came to the king, and bowed himself on his face to the ground before the king: and the king kissed Absalom.

it came to pass after this, that Absalom prepared him chariots and horses, and fifty men to run before him. And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel. And Absalom said unto him, See, thy matters are good and right; but there is no man deputed of the king to hear thee. Absalom


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1020

Rh said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice! And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him. And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel.

And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the Lord, in Hebron. For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the Lord shall bring me again indeed to Jerusalem, then I will serve the Lord. And the king said unto him, Go in peace. So he arose, and went to Hebron.

But Absalom sent spies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron. And with Absalom went two hundred men out of Jerusalem, that were called; and they went in their simplicity, and they knew not any thing. And Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom.


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1021

XV] And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom. And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee; for we shall not else escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword. And the king's servants said unto the king, Behold, thy servants are ready to do whatsoever my lord the king shall appoint. And the king went forth, and all his household after him. And the king left ten women, which were concubines, to keep the house. And the king went forth, and all the people after him, and tarried in a place that was far off. And all his servants passed on beside him; and all the Cherethites, and all the Pelethites, and all the Gittites, six hundred men which came after him from Gath, passed on before the king.

Then said the king to Ittai the Gittite, Wherefore goest thou also with us? return to thy place, and abide with the king: for thou art a stranger, and also an exile. Whereas thou camest but yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy brethren: mercy and truth be with thee. And Ittai answered the king, and said, As the Lord liveth, and


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1022

Rh as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be. And David said to Ittai, Go and pass over. And Ittai the Gittite passed over, and all his men, and all the little ones that were with him. And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness.

And lo Zadok also, and all the Levites were with him, bearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went up, until all the people had done passing out of the city. And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the Lord, he will bring me again, and shew me both it, and his habitation: but if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him. The king said also unto Zadok the priest, Art not thou a seer? return into the city in peace, and your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar. See, I will tarry in the plain of the wilderness, until there come word from you to certify me. Zadok therefore and Abiathar carried the ark of God again to Jerusalem: and they tarried there.


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1023

XV] And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up.

And one told David, saying, Ahithophel is among the conspirators with Absalom. And David said, O Lord, I pray thee, turn the counsel of Ahithophel into foolishness.

And it came to pass, that when David was come to the top of the mount, where he worshipped God, behold, Hushai the Archite came to meet him with his coat rent, and earth upon his head: unto whom David said, If thou passest on with me, then thou shalt be a burden unto me: but if thou return to the city, and say unto Absalom, I will be thy servant, O king; as I have been thy father's servant hitherto, so will I now also be thy servant: then mayest thou for me defeat the counsel of Ahithophel. And hast thou not there with thee Zadok and Abiathar the priests? therefore it shall be, that what thing soever thou shalt hear out of the king's house, thou shalt tell it to Zadok and Abiathar the priests. Behold, they have there with them their two sons, Ahimaaz Zadok's son, and Jonathan Abiathar's son; and by them ye shall send unto me every thing that ye can hear. So


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1024

Rh Hushai David's friend came into the city, and Absalom came into Jerusalem.

when David was a little past the top of the hill, Behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred loaves of bread, and an hundred bunches of raisins, and an hundred of summer fruits, and a bottle of wine. And the king said unto Ziba, What meanest thou by these? And Ziba said, The asses be for the king's household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that such as be faint in the wilderness may drink. And the king said, And where is thy master's son? And Ziba said unto the king, Behold, he abideth at Jerusalem: for he said, To day shall the house of Israel restore me the kingdom of my father. Then said the king to Ziba, Behold, thine are all that pertained unto Mephibosheth. And Ziba said, I humbly beseech thee that I may find grace in thy sight, my lord, O king.

And when king David came to Bahurim, behold, thence came out a man of the family of the house of Saul, whose name was Shimei, the son of Gera: he came forth, and cursed still as he came. And he cast stones at David, and at all the servants of king David: and all the people and all the mighty men


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1025

XVI] were on his right hand and on his left. And thus said Shimei when he cursed, Come out, come out, thou bloody man, and thou man of Belial: the Lord hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned; and the Lord hath delivered the kingdom into the hand of Absalom thy son: and, behold, thou art taken in thy mischief, because thou art a bloody man.

Then said Abishai the son of Zeruiah unto the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head. And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the Lord hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so? And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more now may this Benjamite do it? let him alone, and let him curse; for the Lord hath bidden him. It may be that the Lord will look on mine affliction, and that the Lord will requite me good for his cursing this day. And as David and his men went by the way, Shimei went along on the hill's side over against him, and cursed as he went, and threw stones at him, and cast dust. And the king, and all the people that were with him, came weary, and refreshed themselves there.


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1026

Rh And Absalom, and all the people the men of Israel, came to Jerusalem, and Ahithophel with him. And it came to pass, when Hushai the Archite, David's friend, was come unto Absalom, that Hushai said unto Absalom, God save the king, God save the king. And Absalom said to Hushai, Is this thy kindness to thy friend? why wentest thou not with thy friend? And Hushai said unto Absalom, Nay; but whom the Lord, and this people, and all the men of Israel, choose, his will I be, and with him will I abide. And again, whom should I serve? should I not serve in the presence of his son? as I have served in thy father's presence, so will I be in thy presence.

Then said Absalom to Ahithophel, Give counsel among you what we shall do. And Ahithophel said unto Absalom, Go in unto thy father's concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that are with thee be strong. So they spread Absalom a tent upon the top of the house; and Absalom went in unto his father's concubines in the sight of all Israel. And the counsel of Ahithophel, which he counselled in those days, was as if a man had enquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom.


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1027

XVII] Ahithophel said unto Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night: and I will come upon him while he is weary and weak handed, and will make him afraid: and all the people that are with him shall flee; and I will smite the king only: and I will bring back all the people unto thee: the man whom thou seekest is as if all returned: so all the people shall be in peace. And the saying pleased Absalom well, and all the elders of Israel. Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith. And when Hushai was come to Absalom, Absalom spake unto him, saying, Ahithophel hath spoken after this manner: shall we do after his saying? if not; speak thou. And Hushai said unto Absalom, The counsel that Ahithophel hath given is not good at this time. For, said Hushai, thou knowest thy father and his men, that they be mighty men, and they be chafed in their minds, as a bear robbed of her whelps in the field: and thy father is a man of war, and will not lodge with the people. Behold, he is hid now in some pit, or in some other place: and it will come to pass, when some of them be overthrown at the first, that whosoever heareth it will say, There is a slaughter among the people that follow Absalom. And he also that is valiant, whose heart


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1028

Rh is as the heart of a lion, shall utterly melt: for all Israel knoweth that thy father is a mighty man, and they which be with him are valiant men. Therefore I counsel that all Israel be generally gathered unto thee, from Dan even to Beer-sheba, as the sand that is by the sea for multitude; and that thou go to battle in thine own person. So shall we come upon him in some place where he shall be found, and we will light upon him as the dew falleth on the ground: and of him and of all the men that are with him there shall not be left so much as one. Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it into the river, until there be not one small stone found there. And Absalom and all the men of Israel said, The counsel of Hushai the Archite is better than the counsel of Ahithophel. For the Lord had appointed to defeat the good counsel of Ahithophel, to the intent that the Lord might bring evil upon Absalom.

Then said Hushai unto Zadok and to Abiathar the priests, Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counselled. Now therefore send quickly, and tell David, saying, Lodge not this night in the plains of the wilderness, but speedily pass over; lest the king be swallowed up, and all the people that are with


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1029

XVII] him. Now Jonathan and Ahimaaz stayed by En-rogel; for they might not be seen to come into the city: and a wench went and told them; and they went and told king David. Nevertheless a lad saw them, and told Absalom: but they went both of them away quickly, and came to a man's house in Bahurim, which had a well in his court; whither they went down. And the woman took and spread a covering over the well's mouth, and spread ground corn thereon; and the thing was not known. And when Absalom's servants came to the woman to the house, they said, Where is Ahimaaz and Jonathan? And the woman said unto them, They be gone over the brook of water. And when they had sought and could not find them, they returned to Jerusalem, And it came to pass, after they were departed, that they came up out of the well, and went and told king David, and said unto David, Arise, and pass quickly over the water: for thus hath Ahithophel counselled against you. Then David arose, and all the people that were with him, and they passed over Jordan: by the morning light there lacked not one of them that was not gone over Jordan.

And when Ahithophel saw that his counsel was not followed, he saddled his ass, and arose, and gat him home to his house, to his city, and put his household in order, and hanged himself, and died, and was


text: Page:Vanity Fair 1848.djvu/653

title: Page:Vanity Fair 1848.djvu/653


text: Page:Vanity Fair 1848.djvu/654

title: Page:Vanity Fair 1848.djvu/654


text: Page:Vanity Fair 1848.djvu/663

title: Page:Vanity Fair 1848.djvu/663


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1030

Rh buried in the sepulchre of his father.

Then David came to Mahanaim. And Absalom passed over Jordan, he and all the men of Israel with him. And Absalom made Amasa captain of the host instead of Joab: which Amasa was a man's son, whose name was Ithra an Israelite, that went in to Abigail the daughter of Nahash, sister to Zeruiah Joab's mother. So Israel and Absalom pitched in the land of Gilead. And it came to pass, when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lo-debar, and Barzillai the Gileadite of Rogelim, brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentiles [sic], and parched pulse, and honey, and butter, and sheep, and cheese of kine, for David, and for the people that were with him, to eat: for they said, The people is [sic] hungry, and weary, and thirsty, in the wilderness.

David numbered the people that were with him, and set captains of thousands and captains of hundreds over them. And David sent forth a third part of the people under the hand of Joab, and a third part under the hand of Abishai the son of Zeruiah, Joab's brother, and a third part under the hand of Ittai the Gittite. And the king said unto the people,


text: Page:Vanity Fair 1848.djvu/664

title: Page:Vanity Fair 1848.djvu/664


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1031

XVIII] I will surely go forth with you myself also. But the people answered, Thou shalt not go forth: for if we flee away, they will not care for us; neither if half of us die, will they care for us: but now thou art worth ten thousand of us: therefore now it is better that thou succour us out of the city. And the king said unto them. What seemeth you best I will do. And the king stood by the gate side, and all the people came out by hundreds and by thousands. And the king commanded Joab and Abishai and Ittai, saying, Deal gently for my sake with the young man, even with Absalom. And all the people heard when the king gave all the captains charge concerning Absalom.

So the people went out into the field against Israel: and the battle was in the wood of Ephraim; where the people of Israel were slain before the servants of David, and there was there a great slaughter that day of twenty thousand men. For the battle was there scattered over the face of all the country: and the wood devoured more people that day than the sword devoured.

And Absalom met the servants of David. And Absalom rode upon a mule, and the mule went under the thick boughs of a great oak, and his head caught hold of the oak, and he was taken up between the


text: Page:Vanity Fair 1848.djvu/719

title: Page:Vanity Fair 1848.djvu/719


text: Page:Vanity Fair 1848.djvu/720

title: Page:Vanity Fair 1848.djvu/720


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1032

Rh heaven and the earth; and the mule that was under him went away. And a certain man saw it, and told Joab, and said, Behold, I saw Absalom hanged in an oak. And Joab said unto the man that told him, And, behold, thou sawest him, and why didst thou not smite him there to the ground? and I would have given thee ten shekels of silver, and a girdle. And the man said unto Joab, Though I should receive a thousand shekels of silver in mine hand, yet would I not put forth mine hand against the king's son: for in our hearing the king charged thee and Abishai and Ittai, saying, Beware that none touch the young man Absalom. Otherwise I should have wrought falsehood against mine own life: for there is no matter hid from the king, and thou thyself wouldest have set thyself against me. Then said Joab, I may not tarry thus with thee. And he took three darts in his hand, and thrust them through the heart of Absalom, while he was yet alive in the midst of the oak. And ten young men that bare Joab's armour compassed about and smote Absalom, and slew him. And Joab blew the trumpet, and the people returned from pursuing after Israel: for Joab held back the people. And they took Absalom, and cast him into a great pit in the wood, and laid a very great heap of stones upon him: and all Israel fled every one to his tent.


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1033

XVIII] Now Absalom in his lifetime had taken and reared up for himself a pillar, which is in the king's dale: for he said, I have no son to keep my name in remembrance: and he called the pillar after his own name: and it is called unto this day, Absalom's place.

Then said Ahimaaz the son of Zadok, Let me now run, and bear the king tidings, how that the Lord hath avenged him of his enemies. And Joab said unto him, Thou shalt not bear tidings this day, but thou shalt bear tidings another day: but this day thou shalt bear no tidings, because the king's son is dead. Then said Joab to Cushi, Go tell the king what thou hast seen. And Cushi bowed himself unto Joab, and ran. Then said Ahimaaz the son of Zadok yet again to Joab, But howsoever, let me, I pray thee, also run after Cushi. And Joab said, Wherefore wilt thou run, my son, seeing that thou hast no tidings ready? But howsoever, said he, let me run. And he said unto him, Run. Then Ahimaaz ran by the way of the plain, and overran Cushi. And David sat between the two gates: and the watchman went up to the roof over the gate unto the wall, and lifted up his eyes, and looked, and behold a man running alone. And the watchman cried, and told the king. And the king said, If he be alone, there is tidings in his mouth. And he came apace, and drew near. And the watchman


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/1034

Rh saw another man running: and the watchman called unto the porter, and said, Behold another man running alone. And the king said. He also bringeth tidings. And the watchman said, Me thinketh the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He is a good man, and cometh with good tidings. And Ahimaaz called, and said unto the king, All is well. And he fell down to the earth upon his face before the king, and said. Blessed be the Lord thy God, which hath delivered up the men that lifted up their hand against my lord the king. And the king said, Is the young man Absalom safe? And Ahimaaz answered. When Joab sent the king's servant, and me thy servant, I saw a great tumult, but I knew not what it was. And the king said unto him, Turn aside, and stand here. And he turned aside, and stood still. And, behold, Cushi came; and Cushi said, Tidings, my lord the king: for the Lord hath avenged thee this day of all them that rose up against thee. And the king said unto Cushi, Is the young man Absalom safe? And Cushi answered, The enemies of my lord the king, and all that rise against thee to do thee hurt, be as that young man is.

And the king was much moved, and went up to the chamber over the gate, and wept: and as he went,


text:
Page:Vanity Fair 1848.djvu/127

 "Your India muslin and your pink silk, dearest Amelia, are said to become me very well. They are a good deal worn now; but, you know, we poor girls can't afford des fraiches toilettes. Happy, happy you! who have but to drive to St. James's Street, and a dear mother who will give you any thing you ask. Farewell, dearest girl.

"Your affectionate "

"P.S. I wish you could have seen the faces of the Miss Blackbrooks (Admiral Blackbrook's daughters, my dear): fine young ladies, with dresses from London, when Captain Rawdon selected poor me for a partner!

When Mrs. Bute Crawley (whose artifices our ingenious Rebecca had so soon discovered) had procured from Miss Sharp the promise of a visit, she induced the all-powerful Miss Crawley to make the necessary application to Sir Pitt, and the good-natured old lady, who loved to be gay herself, and to see every one gay and happy round about her, was quite charmed, and ready to establish a reconciliation and intimacy between her two brothers. It was therefore agreed that the young people of both

title: Page:Vanity Fair 1848.djvu/127


text:
Page:Melbourne and Mars.djvu/78

76 hurrying. The hurrying would have kept us in a constant fever, and nothing would have been gained by it. Five hours' work is pleasant, and enables work that must go on constantly, as for instance railway service, to be divided into five changes of men. In this metropolis the trains run for passengers fifteen hours and ten hours during the night for goods; five changes of men are required.

The Martial man is a very clean man, and he makes no waste. The metropolitan district is dry, hence there is little need for drainage, but what little waste there is is removed during the day in which it occurs. Nothing that can make the air impure is allowed to remain a single day where it can do harm. Anything that can give off a smell is deodorised at once, and removed and dessicated in a few hours. Dried sewerage is taken to the agricultural districts; not a single particle is wasted. No foul water is allowed to lodge for a day; every part of the surface of the land is kept clean. There is no dust in the streets, and they are made so pleasant that walking is a most agreeable and delightful exercise. Our young people think nothing of walking five or ten miles, for they are light and muscular, and there is no disagreeable heat or dust to annoy them. The railways and air boats are used more by elders and by those who have plenty of work without walking.

We have very little disease, and infant mortality is almost unknown even here where a thousand million of people are brought together. The schools have ample space about them, and are of every kind and the recreation grounds; the breathing spaces are well kept. The great aim in keeping them is to make them natural. Even in shape and size no two parks are alike.

The government buildings occupy a block ten miles square. The planetary library has a mile of front to the Grand Avenue and three miles to the Central Avenue. The College of Surgeons has a front of two miles, and many other buildings are quite a mile in length. The height of our buildings is three stories, and sometimes a perfect uniformity of structure will prevail for several miles. Very high buildings were at one time fashionable, but they seemed to shut out the day from the streets, and we found that their great shadows robbed vegetation of its color and made the streets unpleasant to travellers.

There are many hostels, and some of them are very great buildings. As is the case all over, they are owned by the government, and the bills are charged to debit of annual accounts. The rank of hostel used has to correspond with the rank of worker. There is no attempt made to draw caste lines; indeed, the object of social life is to abolish them, but in spite of all that can be done the workers of certain ranks prefer to associate with their companions in labor. They are not at home with the workers of other ranks, who of necessity know more, and are more polite in demeanor. We are all

title: Page:Melbourne and Mars.djvu/78


text:
Page:The varieties of religious experience, a study in human nature.djvu/168

 see everything through a cloud," says another, "things are not as they were, and I am changed."—"I see," says a third, "I touch, but the things do not come near me, a thick veil alters the hue and look of everything."—"Persons move like shadows, and sounds seem to come from a distant world."—"There is no longer any past for me; people appear so strange; it is as if I could not see any reality, as if I were in a theatre; as if people were actors, and everything were scenery; I can no longer find myself; I walk, but why? Everything floats before my eyes, but leaves no impression."—"I weep false tears, I have unreal hands: the things I see are not real things."—Such are expressions that naturally rise to the lips of melancholy subjects describing their changed state.

Now there are some subjects whom all this leaves a prey to the profoundest astonishment. The strangeness is wrong. The unreality cannot be. A mystery is concealed, and a metaphysical solution must exist. If the natural world is so double-faced and unhomelike, what world, what thing is real? An urgent wondering and questioning is set up, a poring theoretic activity, and in the desperate effort to get into right relations with the matter, the sufferer is often led to what becomes for him a satisfying religious solution.

At about the age of fifty, Tolstoy relates that he began to have moments of perplexity, of what he calls arrest, as if he knew not 'how to live,' or what to do. It is obvious that these were moments in which the excitement and interest which our functions naturally bring had ceased. Life had been enchanting, it was now flat sober, more than sober, dead. Things were meaningless whose


text:
Page:Aboriginesofvictoria01.djvu/383

 club or waddy called by the natives of the River Yarra Kud-jee-run or Kud-jer-oong is used mostly in single combat, when both combatants are provided with the strong shield (Mulga). The figures on the Egyptian monuments would lead one to suppose that the weapons used by the allies of the Egyptians were not very different from those made by the Australians, as shown in this work. In an engraving in Wilkinson's Ancient Egyptians, one of the allies is represented as carrying a club somewhat similar to the Kud-jer-oong.

And speaking of the Egyptians, Wilkinson says:—"A club has also been found and is now in the British Museum, armed with wooden teeth, similar to those in the South Sea Islands; but it was probably of some rude, foreign people, and is not represented on the monuments.

"In ancient times, when the fate of a battle was frequently decided by personal valour, the dexterous management of such arms was of great importance; and a band of resolute veterans, headed by a gallant chief, spread dismay among the ranks of an enemy. They had another kind of mace, sometimes of uniform thickness through its whole length, sometimes broader at the upper end, without either the ball or guard; and many of their allies carried a rude, heavy club; but no body of native troops was armed with this last, and it cannot be considered an Egyptian weapon.

"The curved stick or club (now called lissán 'tongue') was used by heavy and light armed troops as well as by archers; and if it does not appear a formidable arm, yet the experience of modern times bears ample testimony to its efficacy in close combat. To the Bisharieen it supplies the place of a sword; and the Ababdeh, content with this, their spear and shield, fear not to encounter other tribes armed with the matchlock and the yatagán. In length it is about two feet and a half, and is made of a hard acacia wood."—Pp. 364-5, vol. I.

The curved sticks or clubs above referred to are thus figured:— Figs. 56 and 57 are common forms of the club. This club is called by some of the men of the Murray Koom-bah-mallee.

title: Page:Aboriginesofvictoria01.djvu/383


text:
Author:Arthur Tozer Russell

Works

 * The Only Son from Heaven (translation)
 * Memoirs of the life and works of the Right Honorable and Right Rev. Father in God Lancelot Andrewes, D.D., Lord Bishop of Winchester

title: Author:Arthur Tozer Russell


text: A Complete Guide to Heraldry/Chapter 11

title: A Complete Guide to Heraldry/Chapter 11


text:
Page:Aboriginesofvictoria01.djvu/114

32 the coast rivers and the interior waters on the south and the Mallee country on the north. I found then and registered by name, in their respective families and tribes, about 1,100 individuals."

The late Mr. William Thomas, who for more than a quarter of a century acted as Protector or Guardian of the Aborigines, and had in the discharge of his duty visited nearly every part of Victoria, undertook at my request, some years ago, to make a careful estimate of the number of the Aborigines at the time when they possessed the land; and he arrived at the conclusion that the total number could not be less than 6,000. From his statement it appears that "the Aboriginal population in 1835-6 of the counties of Bourke, Evelyn, and Mornington was 350." But he adds that one-half at least of one of the tribes inhabiting these counties had perished in 1834 in a war with the Gippsland and Omeo blacks, and that previous to the war the total number was certainly not less than 500. Further, the three counties he selected were in his opinion but sparsely peopled as compared with some other parts of Victoria, that these lands are not the best suited for the support of an Aboriginal population, and that the rivers which their boundaries embrace are not stocked with fish as are the Murray and its affluents. Now the sum of the areas of these three counties is nearly 3,000,000 acres, which gives 6,000 acres for each Aboriginal; and the population of the colony would have been, if the whole of it had been peopled in the same proportion, 9,200 nearly. In estimating the numbers in this manner it is necessary to take note of the geographical features of the colony.

Though the counties named by Mr. Thomas are not the richest in Victoria, yet the greater part of the country they include is available for the uses of a savage people. Though the lands near the ranges are thickly timbered, and the eastern parts of Evelyn are covered in places with dense scrub, an immense area was in former times lightly timbered. Fine open forests of gum and she-oak covered a great part of Bourke; in the county of Evelyn there is a fine river, with numerous perennial streams falling into it; and in Mornington there are

title: Page:Aboriginesofvictoria01.djvu/114


text:
Author:Robert Lawrence Ottley

Works

 * Life of Andrewes (1894)

title: Author:Robert Lawrence Ottley


text:
Page:Ruffhead - The Statutes at Large - vol 9.djvu/505

APPENDIX. dez Justices si poet il consentiemen une Jurre de xii franks hommes, en lieu de grand assise, pur esparnir le travaille de xii chivalers, per ceo qil dirront & front lour ferement arecountre verite, fanz dire a lour ascient.

UIA multorum Regum temporibus provisum suit, quod propter pauperes denarius argenti, cestascavoir sterlingus, quotiens necessitas expostulat, divideretur in obolos et quadrantes, ex parte Domini Regis disstricte precipitur, quod quicunque in emptionibus et venditionibus obolum seu quadrantem legalis metalli et debitam habentem formam recusare presumpferit ; tamquam regie majestatis contemptor capiatur, et in carcerem detrudatur. Preceptum est etiam, quod subeat judicium pillorii.

y the consent of the whole Realme of England the measure. of our Soveraigne Lord the King was made, that is to say, an English penie, called a sterling, round and without any clipping, shall weigh xxxii. wheate cornes in the middes of the eare, and xx. d. shall make an ounce and xii. ounces i. li. and viii. li. shall make a galon of wine, and viii. galons of wine shall make i. bushel London, which is the eight part of a quarter.

Statutes made at Westminster, the Seventh of March, in the First Year of the Reign of the Noble King Edward the Third, Stat. 1. in the Year of our Lord 1327.

voleit


text:
Page:The varieties of religious experience, a study in human nature.djvu/156

140 be all right erelong, if you will only drop your morbidness!' But in all seriousness, can such bald animal talk as that be treated as a rational answer? To ascribe religious value to mere happy-go-lucky contentment with one's brief chance at natural good is but the very consecration of forgetfulness and superficiality. Our troubles lie indeed too deep for that cure. The fact that we can die, that we can be ill at all, is what perplexes us; the fact that we now for a moment live and are well is irrelevant to that perplexity. We need a life not correlated with death, a health not liable to illness, a kind of good that will not perish, a good in fact that flies beyond the Goods of nature.

It all depends on how sensitive the soul may become to discords. "The trouble with me is that I believe too much in common happiness and goodness," said a friend of mine whose consciousness was of this sort, "and nothing can console me for their transiency. I am appalled and disconcerted at its being possible." And so with most of us: a little cooling down of animal excitability and instinct, a little loss of animal toughness, a little irritable weakness and descent of the pain-threshold, will bring the worm at the core of all our usual springs of delight into full view, and turn us into melancholy metaphysicians. The pride of life and glory of the world will shrivel. It is after all but the standing quarrel of hot youth and hoary eld. Old age has the last word: the purely naturalistic look at life, however enthusiastically it may begin, is sure to end in sadness.

This sadness lies at the heart of every merely positivistic, agnostic, or naturalistic scheme of philosophy. Let sanguine healthy-mindedness do its best with its strange power of living in the moment and ignoring and forgetting, still the evil background is really there to be


text:
Page:The varieties of religious experience, a study in human nature.djvu/157

Rh thought of, and the skull will grin in at the banquet. In the practical life of the individual, we know how his whole gloom or glee about any present fact depends on the remoter schemes and hopes with which it stands related. Its significance and framing give it the chief part of its value. Let it be known to lead nowhere, and however agreeable it may be in its immediacy, its glow and gilding vanish. The old man, sick with an insidious internal disease, may laugh and quaff his wine at first as well as ever, but he knows his fate now, for the doctors have revealed it; and the knowledge knocks the satisfaction out of all these functions. They are partners of death and the worm is their brother, and they turn to a mere flatness.

The lustre of the present hour is always borrowed from the background of possibilities it goes with. Let our common experiences be enveloped in an eternal moral order; let our suffering have an immortal significance; let Heaven smile upon the earth, and deities pay their visits; let faith and hope be the atmosphere which man breathes in;—and his days pass by with zest; they stir with prospects, they thrill with remoter values. Place around them on the contrary the curdling cold and gloom and absence of all permanent meaning which for pure naturalism and the popular science evolutionism of our time are all that is visible ultimately, and the thrill stops short, or turns rather to an anxious trembling.

For naturalism, fed on recent cosmological speculations, mankind is in a position similar to that of a set of people living on a frozen lake, surrounded by cliffs over which there is no escape, yet knowing that little by little the ice is melting, and the inevitable day drawing near when the last film of it will disappear, and to be drowned ignominiously will be the human creature's portion. The


text:
Page:The varieties of religious experience, a study in human nature.djvu/158

142 merrier the skating, the warmer and more sparkling the sun by day, and the ruddier the bonfires at night, the more poignant the sadness with which one must take in the meaning of the total situation.

The early Greeks are continually held up to us in literary works as models of the healthy-minded joyousness which the religion of nature may engender. There was indeed much joyousness among the Greeks—Homer's flow of enthusiasm for most things that the sun shines upon is steady. But even in Homer the reflective passages are cheerless, and the moment the Greeks grew systematically pensive and thought of ultimates, they became unmitigated pessimists. The jealousy of the gods, the nemesis that follows too much happiness, the all-encompassing death, fate's dark opacity, the ultimate and unintelligible cruelty, were the fixed background of


text:
Page:Dictionary of National Biography volume 25.djvu/106

 oriental subjects. He died at Prospect Lodge, Richmond, in which place he had long resided, on 13 Jan. 1866; he was an amiable, unpretending man, and the last survivor of Bewick's pupils.

HARVEY, WILLIAM HENRY (1811–1866), botanist, son of Joseph Massey Harvey, a merchant of Limerick, was born at Summerville, near that city, 5 February 1811. His parents were quakers, and he was sent in 1824 to the school at Ballitore, co. Kildare, where Burke and Brocklesby had been educated. James White, the master, was an accomplished botanist, and gave Harvey the taste for the subject in the study of which he spent his life. In 1827 he left school, and for a time took part in his father's business, making frequent botanical and zoological excursions to Miltown Malbay, co. Clare. In 1831 he discovered Hookeria læte virens, before unknown, as an Irish moss, at Killarney, and the discovery led to his acquaintance with Sir [q. v.] In 1834 he visited [q. v.] and other botanists in London, and on 12 July 1835 sailed for Capetown, where he worked hard at the botany of South Africa. In 1836 he was appointed colonial treasurer, in succession to his brother, but the climate disagreed with him, and in 1842 he resigned his office and returned to England. He soon became the chief authority on algæ. On 20 March 1844 he was made an honorary M.D. of the Dublin University, and on 30 March curator of the herbarium of Trinity College. In 1856 he was elected professor of botany in the university. His vacations he often spent with Hooker at Kew, and in 1849 he went to America and lectured on botany at the Lowell Institute, Boston. In 1853 he visited India, Australia, and the South Sea Islands, a voyage of three years. The remainder of his life was spent in botanical teaching at Trinity College, Dublin, in publishing numerous memoirs, in occasional visits to England, and in one to Arcachon in 1865 for his health. He had always given much thought to theology, and on 25 Feb. 1846 was baptised in St. Mark's Church, Dublin. His religious views were published in 1862, in a printed letter to his friend Josiah Gough, entitled ‘Charles and Josiah, or Friendly Conversations between a Churchman and a Quaker.’ When the ‘Origin of Species’ appeared, he wrote in opposition to it, but he retained the esteem of Darwin, who speaks of him as ‘a first-rate botanist’ (Darwin's Life, ii. 275). Harvey's general reading was extensive; he was twenty-six before he read Shakespeare, whom he afterwards studied closely, and he was minutely acquainted with the poems of Cowper and of Crabbe. He died of phthisis at Torquay on 15 May 1866. He published many scattered botanical memoirs, and the following books: A portrait is prefixed to his memoir by his cousin.
 * 1) ‘Genera of South African Plants,’ Capetown, 1838.
 * 2) ‘Manual of British Algæ,’ 1841.
 * 3) ‘Phycologia Britannica, a History of British Seaweeds,’ 1846–51.
 * 4) ‘Nereis Australis, or Algæ of the Southern Ocean,’ 1847.
 * 5) ‘The Seaside Book,’ 1849.
 * 6) ‘Nereis Boreali-Americana,’ 1852–8.
 * 7) ‘Phycologia Australica,’ 1858–63.
 * 8) ‘Thesaurus Capensis and Flora Capensis,’ 1865.

HARVEY, WILLIAM WIGAN (1810–1883), divine, born at Great Stanmore, Middlesex, in 1810, was second son of George Daniel Harvey, barrister-at-law, and a commissioner of bankruptcy. He was educated at Eton as a king's scholar, and in 1828 matriculated at King's College, Cambridge, graduating B.A. in 1832, M.A. 1836, and B.D. 1855. He was elected fellow of King's 1831; was Tyrwhitt Hebrew scholar 1833, and divinity lecturer at King's College from 1836 to 1844, and again from 1862 to 1863. Harvey was ordained deacon 1833, and priest 1834, and was appointed to the college rectory of Buckland in Hertfordshire in 1844. He was also a J.P. for Hertfordshire, and F.S.A.

In 1872 Harvey came prominently into public notice. In December 1871 he was appointed by the prime minister, Mr. Gladstone, to the rectory of Ewelme, near Oxford, to which the crown had the right of presentation. The living had been joined previously to the regius professorship of divinity at Oxford, and an act of parliament had been passed in 1871 separating the two offices. In this act there was a special provision that future rectors of Ewelme were to be members of the Oxford house of convocation. Harvey was a Cambridge man, and to qualify himself for the preferment he was incorporated at Oriel College, Oxford, and was admitted M.A. by incorporation, 10 Oct. 1871. When parliament met Mr. (now Sir) J. R. Mowbray, M.P. for Oxford University, brought the matter before the house. After some


text:
Page:The varieties of religious experience, a study in human nature.djvu/161

Rh life and reflection upon death. The individual must in his own person become the prey of a pathological melancholy. As the healthy-minded enthusiast succeeds in ignoring evil's very existence, so the subject of melancholy is forced in spite of himself to ignore that of all good whatever: for him it may no longer have the least reality. Such sensitiveness and susceptibility to mental pain is a rare occurrence where the nervous constitution is entirely normal; one seldom finds it in a healthy subject even where he is the victim of the most atrocious cruelties of outward fortune. So we note here the neurotic constitution, of which I said so much in my first lecture, making its active entrance on our scene, and destined to play a part in much that follows. Since these experiences of melancholy are in the first instance absolutely private and individual, I can now help myself out with personal documents. Painful indeed they will be to listen to, and there is almost an indecency in handling them in public. Yet they lie right in the middle of our path; and if we are to touch the psychology of religion at all seriously, we must be willing to forget conventionalities, and dive below the smooth and lying official conversational surface.

One can distinguish many kinds of pathological depression. Sometimes it is mere passive joylessness and dreariness, discouragement, dejection, lack of taste and zest and spring. Professor Ribot has proposed the name anhedonia to designate this condition.

"The state of anhedonia, if I may coin a new word to pair off with analgesia," he writes, "has been very little studied, but it exists. A young girl was smitten with a liver disease which for some time altered her constitution. She felt no longer any affection for her father and mother. She would have played with her doll, but it was impossible to find the least pleasure in


text:
Page:Dictionary of National Biography volume 25.djvu/107

H preliminary questions a long debate took place, 8 March 1872. It was argued that Harvey was ineligible for the living, as sufficient time had not elapsed for him to become a member of convocation before his institution. No charge was alleged against Harvey's personal fitness for the office. But Mr. Gladstone was accused of evading the obvious meaning of the act. In reply, Mr. Gladstone vindicated the appointment on the grounds of Harvey's personal merits, and that the letter of the statute had been complied with. The subject was closed by a statement from Mr. Gladstone on 14th March, that Harvey had been appointed to Ewelme only after ‘two distinguished Oxford gentlemen’ had declined offers of the living. The remainder of Harvey's life was passed at Ewelme, and he died there in 1883.

Harvey was a voluminous writer, but the larger number of his productions consists of single sermons, pamphlets, reviews, and articles in theological dictionaries. His principal works are: 1. ‘Ecclesiæ Anglicanæ Vindex Catholicus,’ 1842. 2. ‘History and Theology of the Three Creeds,’ 1854. 3. ‘S. Irenæi quæ supersunt Opera,’ 1857.  HARWARD, SIMON (fl. 1572–1614), divine and author, matriculated as pensioner of Christ's College, Cambridge, December 1572, and graduated B.A. in 1574–5, was incorporated B.A. of Oxford 9 July 1577, and proceeded M.A. 5 May 1578 (Oxf. Univ. Reg. vol. ii. pt. i. p. 304; Oxf. Hist. Soc.). In 1577 he was chaplain of New College, Oxford, and on 26 Nov. 1579 was presented to the rectory of Warrington, Lancashire, which he resigned before 24 July 1581, when his successor was appointed. Subsequently, having what Wood calls ‘a rambling head,’ he was ‘preacher’ at Crowhurst, Banstead, and Tandridge in Surrey, and probably at Bletchingley in Surrey and Odiham in Hampshire. He was instituted vicar of Banstead on 1 Dec. 1604. At one or more of these places he kept a school and practised medicine. He married, at Manchester on 25 Sept. 1582, Mary, daughter of Robert Langley, sometime boroughreeve of Manchester. The date of his death is unknown.

He wrote: 1. ‘Two Godlie and Learned Sermons, preached at Manchester,’ 1582, 12mo; one of these sermons was also published separately (see, Lancashire Gleanings, p. 219). 2. ‘The Summum Bonum, or Chief Happiness of a Faithful Christian, a Sermon preached at Crowhurst,’ 1592, 8vo. 3. ‘The Solace for the Souldier and Saylour: contayning a Discourse and Apologie out of the Heavenly Word,’ 1592, 4to. 4. ‘Encheiridion Morale: in quo Virtutes quatuor (ut vocant) cardinales … describuntur,’ 1597 8vo; dated from Tandridge. 5. ‘Three Sermons [at Tandridge and Crowhurst] upon some portions of the former Lessons appointed for certain Sabbaths,’ 1599, 12mo. 6. ‘Phlebotomy, or a Treatise of Letting of Blood,’ 1601, 8vo. 7. ‘A Discourse of Several kinds and causes of Lightnings, which written by occasion of a Fearfull Lightning which on the 17th. … November 1606 did … burne up the Spire-steeple of Bletchingley,’ 1607, 4to. 8. ‘A discourse concerning the Soul and Spirit of Man,’ 1614. 9. ‘A Treatise on Propagating Plants,’ 1623, 4to; also printed at the end of W. Lawson's ‘New Orchard and Garden,’ 1626 and 1631, and in G. Markham's ‘A Way to Get Wealth,’ 1638, 1648, 1657. Among the Rawlinson MSS. in the Bodleian Library is an unpublished treatise by Harward entitled ‘Apologia in defensionem Martis Angli contra Calumnias Mercurii Gallo-Belgici.’  HARWOOD, BUSICK (1745?–1814), professor of anatomy at Cambridge, second son of John Harwood of Newmarket, was born there about 1745. After apprenticeship to an apothecary, he qualified as a surgeon, and obtained an Indian appointment. In India he received considerable sums for medical attendance on native princes, but his health suffering he returned to England and entered at Christ's College, Cambridge, where he graduated M.B. in 1785 and M.D. in 1790, having been elected F.S.A. in 1783 and F.R.S. in 1784. For his M.B. degree he read a thesis on the transfusion of blood, in which he gave an account of numerous experiments he had made on transfusion from sheep to dogs which had lost a considerable quantity of blood. In one case a pointer was bled nearly to death, and blood being then transfused from a sheep, the dog leaped from the table, walked home, and experienced no subsequent inconvenience. This experiment was performed before a crowded meeting at the anatomical schools


text:
Page:The varieties of religious experience, a study in human nature.djvu/162

146 the act. The same things which formerly convulsed her with laughter entirely failed to interest her now. Esquirol observed the case of a very intelligent magistrate who was also a prey to hepatic disease. Every emotion appeared dead within him. He manifested neither perversion nor violence, but complete absence of emotional reaction. If he went to the theatre, which he did out of habit, he could find no pleasure there. The thought of his house, of his home, of his wife, and of his absent children moved him as little, he said, as a theorem of Euclid."

Prolonged seasickness will in most persons produce a temporary condition of anhedonia. Every good, terrestial or celestial, is imagined only to be turned from with disgust. A temporary condition of this sort, connected with the religious evolution of a singularly lofty character, both intellectual and moral, is well described by the Catholic philosopher, Father Gratry, in his autobiographical recollections. In consequence of mental isolation and excessive study at the Polytechnic school, young Gratry fell into a state of nervous exhaustion with symptoms which he thus describes:—

"I had such a universal terror that I woke at night with a start, thinking that the Pantheon was tumbling on the Polytechnic school, or that the school was in flames, or that the Seine was pouring into the Catacombs, and that Paris was being swallowed up. And when these impressions were past, all day long without respite I suffered an incurable and intolerable desolation, verging on despair. I thought myself, in fact, rejected by God, lost, damned! I felt something like the suffering of hell. Before that I had never even thought of hell. My mind had never turned in that direction. Neither discourses nor reflections had impressed me in that way. I took no account of hell. Now, and all at once, I suffered in a measure what is suffered there.

"But what was perhaps still more dreadful is that every idea of heaven was taken away from me: I could no longer conceive


text:
Page:The varieties of religious experience, a study in human nature.djvu/163

Rh of anything of the sort. Heaven did not seem to me worth going to. It was like a vacuum; a mythological elysium, an abode of shadows less real than the earth. I could conceive no joy, no pleasure in inhabiting it. Happiness, joy, light, affection, love—all these words were now devoid of sense. Without doubt I could still have talked of all these things, but I had become incapable of feeling anything in them, of understanding anything about them, of hoping anything from them, or of believing them to exist. There was my great and inconsolable grief! I neither perceived nor conceived any longer the existence of happiness or perfection. An abstract heaven over a naked rock. Such was my present abode for eternity."

So much for melancholy in the sense of incapacity for joyous feeling. A much worse form of it is positive and active anguish, a sort of psychical neuralgia wholly unknown to healthy life. Such anguish may partake of various characters, having sometimes more the quality of loathing; sometimes that of irritation and exasperation; or again of self-mistrust and self-despair; or of suspicion, anxiety, trepidation, fear. The patient may rebel or


text:
Page:Dictionary of National Biography volume 25.djvu/111

 it was terminated by the interposition of Mr. J. A. Beaumont, son of the founder, who disliked Harwood's theology. He had already been introduced by Fox to John Forster, and had become sub-editor of the ‘Examiner,’ from which journal he passed to the ‘Spectator,’ and about 1849 he joined John Douglas Cook [q. v.] as sub-editor of the ‘Morning Chronicle,’ the recently acquired organ of the Peelite party. The ‘Chronicle’ proved a great literary, but not a great commercial, success; and upon its relinquishment by the proprietors in 1854, Harwood followed his chief to the ‘Saturday Review,’ which was started in November 1855, and which Harwood sub-edited until 1868, when he succeeded as editor upon the death of Douglas Cook. The discharge of his functions, invariably pursued with the most laborious industry and unintermitting vigilance, was interrupted by severe illness in 1881, and in December 1883 he retired from the editorship and withdrew to Hastings, where he died 10 Dec. 1887. Harwood had the character of being the best sub-editor ever known, and if as editor he did not very powerfully impress his personality upon his journal, he faithfully maintained its traditions, and did all that could be done by the most sedulous application and the fullest employment of his ample stores of political knowledge. He was a keen though a moderate politician, and cherished some warm antipathies to which he gave a freer expression in private than he thought becoming or expedient in his journal. Personally he was a most amiable man, retaining much of the manner of the presbyterian minister of the old school, with few strong visible interests apart from politics, beyond his family affections and his intense enjoyment of music. Notwithstanding his previous distinction as a preacher and lecturer, he seemed to abhor publicity in his later years, and to strive to merge his own personality in his editorship. His daughter, Isabella, is separately noticed. Harwood's principal works, besides occasional sermons, are: 1. ‘Materialism in Religion; or Religious Forms and Theological Formulas,’ 1840. 2. ‘Church Extension and Church Extensionists,’ two lectures, 1840. 3. ‘German Anti-Supernaturalism.’ Six lectures on Strauss's ‘Leben Jesu,’ 1841. 4. Six lectures on the ‘Corn Law Monopoly and Free Trade,’ 1843. 5. ‘A History of the Irish Rebellion of 1798,’ 1844. He is believed to have been the translator of G. L. Bauer's work on the ‘Theology of the Old Testament,’ 1838.

HARWOOD, THOMAS, D.D. (1767–1842), topographer and miscellaneous writer, was born on 18 May 1767 at Shepperton, Middlesex, of which parish his father and grandfather had been both patrons and rectors. He went to Eton on 18 Nov. 1773, when only six years and a half old, and in September 1775 was admitted on the foundation. In 1784 he was matriculated at Oxford as a commoner of University College. In 1789 he was ordained deacon, and afterwards entered Emmanuel College, Cambridge. He was head-master of the grammar school at Lichfield from October 1791 till 1813, when he went to reside in a house of his own in that city.

In 1800 he was appointed perpetual curate of Hammerwich, near Lichfield. He graduated B.D. at Cambridge in 1811, and in 1814 was presented, on his own nomination, to the rectory of Stawley, Somersetshire, but after residing there two years, he resigned the living in 1819, and returned to Lichfield. He was created D.D. of Cambridge in 1822, and for many years was a fellow of the Society of Antiquaries. He was presented in 1828 to the chapelry of Burntwood, which he served, together with Hammerwich, until his death. He died at Lichfield on 23 Dec. 1842. In politics he was an advanced whig, and strenuously supported Roman catholic emancipation. He married, in 1793, Maria, eldest daughter of Charles Woodward, and had a family of ten children.

His works are:
 * 1) ‘The Death of Dion, a tragedy,’ in five acts and in verse, London, 1787, 8vo. It was never acted.
 * 2) ‘The Noble Slave, a tragedy,’ in five acts and in verse, Bury St. Edmunds, 1788, 8vo. It was performed at the Norwich theatre.
 * 3) ‘Annotations upon Genesis, with Observations, Doctrinal and Practical,’ London, 1789, 8vo.
 * 4) ‘Sermons,’ 2 vols. 1794, 8vo.
 * 5) ‘Alumni Etonenses; or a Catalogue of the Provosts and Fellows of Eton College and King's College, Cambridge, from the Foundation in 1443 to the year 1797, with an Account of their Lives and Preferments; collected from original MSS. and authentic biographical works,’ London, 1797, 4to. Although excellent in design this volume was somewhat carelessly executed, and is without an index. The biographical particulars are meagre.
 * 6) ‘The Sacred History of the Life of Jesus Christ, illustrative of the Harmony of the Four Evangelists,’ 1798, 12mo.
 * 7) ‘Grecian Antiquities; or an Account of the Public and Private Life of the Greeks,’ London, 1801, 8vo.
 * 8) ‘A Manual of Geography,’ 1804, 12mo.
 * 9) ‘The History and Antiquities of the Church and City of Lichfield, containing its ancient


text:
Page:Dictionary of National Biography volume 25.djvu/112

 :: and present state, civil and ecclesiastical,’ London, 1806, 4to.
 * 1) An edition of Sampson Erdeswicke's ‘Survey of Staffordshire … collated with manuscript copies and with additions and corrections,’ Westminster, 1820, 8vo, and again, London, 1844, 8vo.
 * 2) ‘Annotations, Ecclesiastical and Devotional: intended to illustrate the Liturgy and the XXXIX Articles of the United Church of England and Ireland; with an Historical Introduction,’ London, 1826, 8vo.

An engraved portrait appears in Harwood's edition of Erdeswicke's ‘Staffordshire.’

HASELDEN, THOMAS (d. 1740), mathematician, was for some time schoolmaster at Wapping Old Stairs, and afterwards ‘head-master of the Royal Academy at Portsmouth.’ In 1722 he published ‘Description and Use of … that most excellent Invention commonly call'd Mercator's Chart; to which is added the Description of a new Scale whereby Distances may be measured at one extent of a Pair of Compasses.’ To this was prefixed a letter to Dr. Halley, concerning the Globular Chart, which produced a reply the same year by Henry Wilson in his ‘Description of the Globular Chart,’ with ‘proof that his [i.e. Haselden's] principal argument is false, the rest invalid, and the whole incoherent.’ Haselden soon after printed ‘Reply to Mr. Wilson's Answer to my Letter,’ with a further vindication of the ‘Mercator's Chart,’ and a second letter to Dr. Halley prefixed (1722, 8vo). At that time Haselden designates himself ‘Teacher of Mathematics to his Majesty's Volunteers in the Royal Navy.’ In 1730 he published ‘Mathematic Lessons for Students in the Mathematics and Natural Philosophy, composed by the Abbot de Molières; done into English by T. H.’ In 1788 there was issued a new edition of the ‘Seaman's Daily Assistant,’ said to be by Haselden. Haselden was elected to the Royal Society 17 Jan. 1739–40; but from the tables in Thomson's history of the society it seems doubtful if he was admitted fellow. He died in May 1740. His portrait by T. Faye (1735) was engraved by Faber (1740).

HASELEY, WILLIAM (fl. 1266), a monk of Westminster, 'magister novitorum,' and finally sub-prior there, compiled, at the request of Richard de la Ware, abbot of Westminster, in 1266 the 'Consuetudinarium Monachorum Westmonasteriensium,' part of which is extant among the Cotton. MSS. (Otho C. xi.) On 3 May 1283 Hugh Balsham (or Belesale), then bishop of Ely, granted an indulgence of twenty days to all persons visiting Westminster Abbey and praying at Haseley's tomb. A copy of the indulgence is among the muniments of Westminster Abbey (Hist. MSS. Comm. 4th Rep. p. 183).

HASELL, ELIZABETH JULIA (1830–1887), miscellaneous writer, was the second daughter of Edward Williams Hasell of Dalemain, near Penrith. She was born on 17 Jan. 1830, and was carefully educated at home. At the same time she taught herself, with little or no assistance, Latin, Greek, Spanish, and Portuguese. About 1858 she began to contribute to ‘Blackwood's Magazine’ and also to the ‘Quarterly Review,’ reviewing in the latter Lord Derby's translation of the ‘Iliad.’ At this time her attention was largely concentrated on Greek literature. Subsequently she devoted herself chiefly to the literatures of Southern Europe, of which she acquired a knowledge at once accurate and extensive; and after writing sundry magazine articles on Spanish and Portuguese authors, she compiled two of the most scholarly volumes in the series of ‘Foreign Classics for English Readers,’ those on Calderon and Tasso, both published in 1877. She also reviewed occasionally in the ‘Athenæum.’ But besides pursuing her studies she gave a large portion of her time to promoting education and the general welfare of the district in which she lived, walking long distances across the hills to teach in village schools or deliver extempore addresses, in which she showed a quite unusual facility. Her philanthropic exertions probably hastened her death, as in her desire to do good to a scattered population she made light of fatigue and exposure to rain and cold. A deeply religious woman, she was well read in theology, and published: A devotional work, ‘Via Crucis et Lucis,’ was the last book she wrote. She died on 16 Nov. 1887.
 * 1) ‘The Rock: and other short lectures on passages of Holy Scripture,’ 1867.
 * 2) ‘Short Family Prayers,’ 1879, 1884.
 * 3) ‘Bible Partings,’ 1883.

 HASELWOOD, THOMAS (fl. 1380), historian, was a canon regular at the monastery of Leeds in Kent, where he was employed as a schoolmaster. Bale, on the au-


text:
Page:The varieties of religious experience, a study in human nature.djvu/169

 meaning had always been self-evident. The questions 'Why?' and 'What next?' began to beset him more and more frequently. At first it seemed as if such questions must be answerable, and as if he could easily find the answers if he would take the time; but as they ever became more urgent, he perceived that it was like those first discomforts of a sick man, to which he pays but little attention till they run into one continuous suffering, and then he realizes that what he took for a passing disorder means the most momentous thing in the world for him, means his death.

These questions 'Why?' 'Wherefore?' 'What for?' found no response.

"I felt," says Tolstoy, "that something had broken within me on which my life had always rested, that I had nothing left to hold on to, and that morally my life had stopped. An invincible force impelled me to get rid of my existence, in one way or another. It cannot be said exactly that I wished to kill myself, for the force which drew me away from life was fuller, more powerful, more general than any mere desire. It was a force like my old aspiration to live, only it impelled me in the opposite direction. It was an aspiration of my whole being to get out of life.

"Behold me then, a man happy and in good health, hiding the rope in order not to hang myself to the rafters of the room where every night I went to sleep alone; behold me no longer going shooting, lest I should yield to the too easy temptation of putting an end to myself with my gun.

"I did not know what I wanted. I was afraid of life; I was driven to leave it; and in spite of that I still hoped something from it.

"All this took place at a time when so far as all my outer circumstances went, I ought to have been completely happy. I had a good wife who loved me and whom I loved; good children and a large property which was increasing with no pains taken on my part. I was more respected by my kinsfolk and