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 exclaimed, ‘But, sir, we have Lord Kames,’ Johnson replied, ‘You have Lord Kames. Keep him, ha, ha, ha! We don't envy you him’ (, Johnson, ii. 53). His ‘Essays on the Principles of Morality and Natural Religion,’ though written with the object of combating some of Hume's doctrines, raised suspicions of his own orthodoxy, and a formal charge of heresy was brought against him before the presbytery of Edinburgh, which was, however, dismissed. Dugald Stewart considered that Kames's ‘Elements of Criticism’ possessed, ‘in spite of its numerous defects both in point of taste and of philosophy, infinite merits’ (‘First Preliminary Dissertation,’ Encyclop. Brit., 8th edit., i. 222). Johnson styled it ‘a pretty essay … though much of it is chimerical,’ and Goldsmith flippantly said that it was ‘easier to write that book than to read it’ (, Life of Johnson, i. 393–4, ii. 90).

‘As a judge,’ Tytler observed, ‘his opinions and decrees were dictated by an acute understanding, an ardent feeling of justice, and a perfect acquaintance with the jurisprudence of his country’ (Memoirs, i. 208). Tytler ascribes his severity in criminal cases to his innate abhorrence of vice (ib. ii. 2). In person Kames was extremely tall and thin, and his countenance, ‘though not handsome, was animated and intelligent,’ and kindly in expression (ib. ii. 329). His vivacity was always great, and he even indulged in practical jokes. His humour was coarse, and his language on the bench often unseemly. Sir Walter Scott makes an allusion to this peculiarity of Kames in the first chapter of ‘Redgauntlet,’ and Cockburn relates that when Kames ‘tried Matthew Hay, with whom he used to play at chess, for murder at Ayr in September 1780, he exclaimed when the verdict of guilty was returned, “That's checkmate for you, Matthew!”’—an anecdote which was wrongly fathered on Braxfield by Lockhart in the first edition of his ‘Life’ of Scott (, Memorials, 1856, p. 117). During the vacations Kames occupied much of his time in superintending the operations of his farm servants, ‘directing and even aiding their labours’ (Memoirs, i. 155). As an amateur agriculturist he acquired considerable reputation, and his ‘Gentleman Farmer’ was a valuable addition to the general stock of agricultural knowledge. He improved with notable success that portion of the moss of Kincardine which formed part of the Blair Drummond estate (Encyclopædia Britannica, 3rd edit., xii. 389–97). At Blair Drummond also he formed a winter garden on an original plan.

He married in 1741 Agatha, younger daughter of James Drummond, of Blair Drummond, Perthshire. His wife succeeded in 1766 to the estate of Blair Drummond. Their only son, George Home-Drummond, married, on 11 Oct. 1782, Janet, daughter of the Rev. John Jardine, D.D., an Edinburgh minister, and died on 28 Oct. 1819, leaving issue. The present possessor of the estate is Charles Stirling-Home-Drummond-Moray, who possesses a portrait by D. Martin of his great-grandfather, Lord Kames (cf. Cat. Loan Exhibition of Scottish National Portraits, Edinburgh, 1884, No. 509). An engraving from an original drawing of Kames by D. Martin, then in the possession of A. F. Tytler, lord Woodhouselee, forms the frontispiece to the first volume of the ‘Memoirs’ (1814), and two etchings of Kames will be found in the first volume of Kay's ‘Original Portraits’ (Nos. 5 and 132). There is also a portrait of Kames by an unknown artist in the Scottish National Portrait Gallery (Catalogue, No. 34*). Kames contributed three papers to ‘Essays and Observations Physical and Literary, read before the Philosophical Society in Edinburgh,’ 1771 (i. 1–78, iii. 68–79, 80–99), and was the author of the following works: 1. ‘Remarkable Decisions of the Court of Session from 1716 to 1728,’ Edinb., 1728, fol. 2. ‘Essays upon several Subjects in Law, scil. Jus tertii, Beneficium Cedendarum actionum, Vinco Vincentem. Prescription,’ anon., Edinburgh, 1732, 8vo. 3. ‘The Decisions of the Court of Session from its first institution to the present time. Abridged and digested under proper heads in form of a Dictionary. Collected from a great number of Manuscripts never before published, as well as the Printed Decisions,’ Edinb., 1741, fol., 2 vols.; second edition, ditto. Vols. iii. and iv. were compiled by Alexander Fraser Tytler, an edition of which appeared in 1797, Edinb., fol.; and a ‘Supplement to Volumes Third and Fourth of the Dictionary of Decisions, containing all the omitted cases, abridged and digested under proper heads,’ by T. M'Grugor, was published anonymously in 1804, Edinb., fol. 4. ‘Essays upon several Subjects concerning British Antiquities, viz. I. Introduction of the Feudal Law into Scotland. II. Constitution of Parliament. III. Honour, Dignity. IV. Succession or Descent. With an Appendix upon Hereditary and Indefeasible Right. Composed anno .,’ anon., Edinb. 1747, 8vo; the second edition, London, 1749, 8vo; the third edition, with additions and alterations, Edinb., 1763, 12mo; another edition, Edinb., 1797, 12mo. 5. ‘Essays on the Principles of Morality and Natural Religion, in two parts,’ anon., Edinb., 1751, 8vo; the


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106 Revolve the fleeting moments of your youth,

While Care has yet withheld her venom'd tooth;

Say, if Remembrance days like these endears,

Beyond the rapture of succeeding years?

Say, can Ambition's fever'd dream bestow

So sweet a balm to soothe your hours of woe?

Can Treasures hoarded for some thankless Son,

Can Royal Smiles, or Wreaths by slaughter won,

Can Stars or Ermine, Man's maturer Toys,

(For glittering baubles are not left to Boys,)

Recall one scene so much belov'd to view,

As those where Youth her garland twin'd for you?

Ah, no! amid the gloomy calm of age

You turn with faltering hand life's varied page,

Peruse the record of your days on earth,

Unsullied only where it marks your birth;

Still, lingering, pause above each chequer'd leaf,

And blot with Tears the sable lines of Grief;

Where Passion o'er the theme her mantle threw,

Or weeping Virtue sigh'd a faint adieu;

But bless the scroll which fairer words adorn,

Trac'd by the rosy finger of the Morn;

When Friendship bow'd before the shrine of truth,

And Love, without his pinion, smil'd on Youth.

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


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 second edition, with alterations and additions, London, 1758, 12mo; the third edition, published later, is not anonymous; translated into German, Leipzig, 1772, 8vo. 6. ‘Principles of the Law of Scotland,’ Edinb., 1754, 8vo, two vols. 7. ‘Objections against the Essays on Morality and Natural Religion Examined,’ anon., Edinb., 1756, 8vo. 8. ‘Statute Law of Scotland,’ abridged, with historical notes, Edinb., 1757, 8vo; second edition, Edinb., 1779, 8vo. 9. ‘Historical Law-Tracts,’ anon., Edinb., 1758, 8vo, two vols.; second edition, London, 1761, 8vo; third edition, with additions and corrections, Edinb., 1776, 8vo; fourth edition, with additions, 1792, 8vo. The essays on criminal law and property contained in the above were translated into French by M. A. Bouchaud, Paris, 1766, 12mo. 10. ‘Principles of Equity,’ anon., Edinb., 1760, fol.; second edition, corrected and enlarged, Edinb., 1767, fol.; third edition, Edinb., 1778, 8vo, two vols.; a new edition, Edinb., 1825, 8vo. 11. ‘Introduction to the Art of Thinking,’ &c., 1761, 12mo; frequently reprinted. 12. ‘Elements of Criticism, in three vols.,’ Edinb., 1762, 8vo; the second edition, with additions, &c., Edinb., 1763, 8vo, three vols.; the third edition, with additions, &c., Edinb., 1765, 8vo, two vols.; the fourth edition, with additions, Edinb., 1769, 8vo, 2 vols.; the fifth edition, Edinb., 1774, 8vo, two vols.; the sixth edition, with the author's last corrections and additions, Edinb., 1785, 8vo, two vols.; the seventh edition, &c. (with portrait), Edinb., 1788, 8vo, two vols.; the eighth edition, Edinb., 1807, 8vo, two vols.; translated into German, Leipzig, 1763–6, 8vo; ditto, 1772, 8vo; abridged by A. Jamieson, London, 1823, 8vo; ‘An Abridgment of “Elements of Criticism” …, third edition,’ edited by John Frost, &c., Philadelphia, 1833, 12mo. 13. ‘Progress of Flax-husbandry in Scotland,’ anon., Edinb., 1766, 8vo. 14. ‘Remarkable Decisions of the Court of Session from the year 1730 to the year 1752,’ anon., Edinb., 1766, fol. 15. ‘An Historical Dissertation concerning the Antiquity of the English Constitution,’ Edinb., 1768, 8vo. 16. ‘Sketches of the History of Man,’ anon., Edinb., 1774, 4to, two vols.; considerably improved in a second edition, Edinb., 1778, 8vo, four vols.; another edition, Dublin, 1774–75, 12mo, four vols.; third edition, Dublin, 1779, 8vo, two vols.; considerably enlarged by the last additions and corrections of the author, Edinb., 1788, 8vo, four vols.; another edition, Basil, 1796, 8vo, four vols.; another edition, Glasgow, 1802, 12mo, four vols.; another edition, Edinb., 1813, 8vo. A portion of book i. was published in Philadelphia under the title of ‘Six Sketches on the History of Man,’ &c., 1776, 8vo. 17. ‘The Gentleman Farmer; being an attempt to Improve Agriculture by subjecting it to the test of Rational Principles,’ Edinb., 1776, 8vo; the second edition, with … additions, Edinb., 1779, 8vo; fourth edition, Edinb., 1798, 8vo; the sixth edition, ‘to which is added a supplement containing An Account of the Present State of Agriculture and of the Improvements recently introduced,’ Edinb., 1815, 8vo. 18. ‘Elucidations respecting the Common and Statute Law of Scotland,’ Edinb., 1777, 8vo; a new edition, Edinb., 1800, 8vo. 19. ‘Select Decisions of the Court of Session from the year 1752 to the year 1768; collected by a Member of the Court,’ Edinb., 1780, fol. 20. ‘Loose Hints upon Education, chiefly concerning the Culture of the Heart,’ Edinb., 1781, 8vo; second edition, enlarged, Edinb., 1782, 8vo. 21. ‘An Essay on the Hereditary and Indefeasible Right of Kings; composed in the year 1745,’ Edinb., 1797, 8vo.

HOME, JAMES,, third  (d. 1666), was eldest son of Sir James Home of Coldingknows, by his wife Lady Anne Home, eldest daughter and coheiress of George Home, earl of Dunbar. He was sixth in descent from John Home of Whiterigs and Ersilton, second son of Alexander, master of Home, son of Alexander, first baron [q. v.] He became third earl of Home on the death of James, second earl, without issue in 1633. On 22 May 1636 he received by patent from Charles I a ratification of all the honours, privileges, and precedencies formerly enjoyed by the two earls of Home, to him and his heirs male. Along with Lord Lindsay, afterwards Earl of Craw-


text:
Talk:Executive Order 13629

As of 1 Nov 2012 this has not appeared in the Federal Register.

title: Talk:Executive Order 13629


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Page:The Works of Lord Byron (ed. Coleridge, Prothero) - Volume 1.djvu/147

Rh ANSWER TO A BEAUTIFUL POEM, WRITTEN BY MONTGOMERY, AUTHOR OF "THE WANDERER OF SWITZERLAND," ETC., ENTITLED "THE COMMON LOT."

1.

! true, the common lot

Of mortals lies in Lethe's wave;

Yet some shall never be forgot,

Some shall exist beyond the grave.

2.

"Unknown the region of his birth,"

The hero rolls the tide of war;

Yet not unknown his martial worth,

Which glares a meteor from afar.

3.

His joy or grief, his weal or woe,

Perchance may 'scape the page of fame;

Yet nations, now unborn, will know

The record of his deathless name.


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Page:The Irish in Australia.djvu/354

 chimes," "No, my courage," and "Sainted mother, guide his footsteps," throb with the life-blood of humanity, and will long perpetuate the name and fame of William Vincent Wallace.

title: Page:The Irish in Australia.djvu/354


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Page:The Irish in Australia.djvu/355

 IRISH-AUSTRALIAN CHARACTERISTICS.

, the world-renowned reformer and delineator of the Irish character on the modern stage, in one of the many speeches he recently made in the principal cities of the colonies in response to addresses of welcome, pithily summarised the success of the Irish in Australia in a sentence, "They get a chance here." That is to say, our countrymen find in the colonies a fair and open field for the exercise of their abilities and their industry; their onward march is not obstructed by racial or religious prejudices; they are not unfairly or unjustly handicapped in the race with men of other nationalities; and thus, in the honourable competition for colonial honours in various departments of life, they always secure a goodly share of the prizes and distinctions in which young countries are proverbially fruitful. "I asked myself," said Mr. Boucicault, at a picnic given in his honour at Sydney, "as I came here and saw around me

title: Page:The Irish in Australia.djvu/355


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Page:The Works of Lord Byron (ed. Coleridge, Prothero) - Volume 1.djvu/148

108 4.

The Patriot's and the Poet's frame

Must share the common tomb of all:

Their glory will not sleep the same;

That will arise, though Empires fall.

5.

The lustre of a Beauty's eye

Assumes the ghastly stare of death;

The fair, the brave, the good must die,

And sink the yawning grave beneath.

6.

Once more, the speaking eye revives,

Still beaming through the lover's strain;

For Petrarch's Laura still survives:

She died, but ne'er will die again.

7.

The rolling seasons pass away,

And Time, untiring, waves his wing;

Whilst honour's laurels ne'er decay,

But bloom in fresh, unfading spring.

8.

All, all must sleep in grim repose,

Collected in the silent tomb;

The old, the young, with friends and foes,

Fest'ring alike in shrouds, consume.


text: Page:Cartoons by Bradley.djvu/50

title: Page:Cartoons by Bradley.djvu/50


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Page:The Works of Lord Byron (ed. Coleridge, Prothero) - Volume 1.djvu/149

109 9.

The mouldering marble lasts its day,

Yet falls at length an useless fane;

To Ruin's ruthless fangs a prey,

The wrecks of pillar'd Pride remain.

10.

What, though the sculpture be destroy'd,

From dark Oblivion meant to guard;

A bright renown shall be enjoy'd,

By those, whose virtues claim reward.

11.

Then do not say the common lot

Of all lies deep in Lethe's wave;

Some few who ne'er will be forgot

Shall burst the bondage of the grave. 1806.

LOVE'S LAST ADIEU.

—[.], [].

1.

roses of Love glad the garden of life,

Though nurtur'd 'mid weeds dropping pestilent dew,

Till Time crops the leaves with unmerciful knife,

Or prunes them for ever, in Love's last adieu!


text: Page:Cartoons by Bradley.djvu/51

title: Page:Cartoons by Bradley.djvu/51


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Page:The Works of Lord Byron (ed. Coleridge, Prothero) - Volume 1.djvu/150

110 2.

In vain, with endearments, we soothe the sad heart,

In vain do we vow for an age to be true;

The chance of an hour may command us to part,

Or Death disunite us, in Love's last adieu!

3.

Still Hope, breathing peace, through the grief-swollen breast,

Will whisper, "Our meeting we yet may renew:"

With this dream of deceit, half our sorrow's represt

Nor taste we the poison, of Love's last adieu!

4.

Oh! mark you yon pair, in the sunshine of youth,

Love twin'd round their childhood his flow'rs as they grew;

They flourish awhile, in the season of truth,

Till chill'd by the winter of Love's last adieu!

5.

Sweet lady! why thus doth a tear steal its way,

Down a cheek which outrivals thy bosom in hue?

Yet why do I ask?—to distraction a prey,

Thy reason has perish'd, with Love's last adieu!

6.

Oh! who is yon Misanthrope, shunning mankind?

From cities to caves of the forest he flew:


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Page:The Works of Lord Byron (ed. Coleridge, Prothero) - Volume 1.djvu/151

Rh There, raving, he howls his complaint to the wind;

The mountains reverberate Love's last adieu!

7.

Now Hate rules a heart which in Love's easy chains,

Once Passion's tumultuous blandishments knew;

Despair now inflames the dark tide of his veins,

He ponders, in frenzy, on Love's last adieu!

8.

How he envies the wretch, with a soul wrapt in steel!

His pleasures are scarce, yet his troubles are few,

Who laughs at the pang that he never can feel,

And dreads not the anguish of Love's last adieu!

9.

Youth flies, life decays, even hope is o'ercast;

No more, with Love's former devotion, we sue:

He spreads his young wing, he retires with the blast;

The shroud of affection is Love's last adieu!

10.

In this life of probation, for rapture divine,

Astrea declares that some penance is due;

From him, who has worshipp'd at Love's gentle shrine,

The atonement is ample, in Love's last adieu!


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Page:Weird Tales volume 31 number 03.djvu/109

 {|
 * }
 * }


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Page:The Irish in Australia.djvu/356

 the evidences of such prosperity—such level prosperity, such level comfort; no great heapings of wealth, but then no great poverty—I asked what share Irishmen could fairly claim in the development of this great continent, in the discovery of its hidden wealth, in the enterprises of commerce, and in maintaining its peace and prosperity; and I found on inquiry that foremost amongst the explorers who opened up the central regions of Australia were Irishmen—I found that many of the wisest heads and most respected members of the legislative assemblies were Irishmen, that they were luminaries on the bench and leaders at the bar, and that men for places of trust and positions of responsibility were chosen from the ranks of the Irish. These Irishmen—why do they come here? They come from our native country. And in what spirit do they leave it? They leave it because they have no home in the land of their birth, because they have no scope for the exercise of their mental and physical energies. And it is for a home and a livelihood that they cross the Atlantic and the Pacific Oceans, and enter the Heads of Sydney, where they see, as though inscribed above their rocky portals, the words, 'Ye who enter leave despair behind.' They were poor and unappreciated at home; but they come here, and what is the result? They prove themselves to be most valuable citizens—good, loyal, hard-working members of your great progressive communities."

These reflections of a shrewd and much-travelled observer received ample corroboration at the recent Indian and Colonial Exhibition in London, in which Irish art and industry in the colonies formed no inconsiderable portion of a brilliant and effective display, and at which representative Irishmen from the various divisions of the colonial empire

title: Page:The Irish in Australia.djvu/356


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Page:The Works of Lord Byron (ed. Coleridge, Prothero) - Volume 1.djvu/152

112 11.

Who kneels to the God, on his altar of light

Must myrtle and cypress alternately strew:

His myrtle, an emblem of purest delight,

His cypress, the garland of Love's last adieu!

LINES.

ADDRESSED TO THE REV. J. T. BECHER, ON HIS ADVISING THE AUTHOR TO MIX MORE WITH SOCIETY.

1.

, you tell me to mix with mankind;

I cannot deny such a precept is wise;

But retirement accords with the tone of my mind:

I will not descend to a world I despise.


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Page:The Works of Lord Byron (ed. Coleridge, Prothero) - Volume 1.djvu/156

116 Whose downcast eye disdains the wanton leer,

Firm in her virtue's strength, yet not severe;

She, whom a conscious grace shall thus refine,

Will ne'er be "tainted" by a strain of mine.

But, for the nymph whose premature desires

Torment her bosom with unholy fires,

No net to snare her willing heart is spread;

She would have fallen, though she ne'er had read.

For me, I fain would please the chosen few,

Whose souls, to feeling and to nature true,

Will spare the childish verse, and not destroy

The light effusions of a heedless boy.

I seek not glory from the senseless crowd;

Of fancied laurels, I shall ne'er be proud;

Their warmest plaudits I would scarcely prize,

Their sneers or censures, I alike despise. November 26, 1806.

ELEGY ON NEWSTEAD ABBEY.

"It is the voice of years, that are gone! they roll before me, with all their deeds."—.

1.

! fast-falling, once-resplendent dome!

Religion's shrine! repentant pride!


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Rh Thy cloisters, pervious to the wintry showers;

These, these he views, and views them but to weep.

37.

Yet are his tears no emblem of regret:

Cherish'd Affection only bids them flow;

Pride, Hope, and Love, forbid him to forget,

But warm his bosom, with impassion'd glow.

38.

Yet he prefers thee, to the gilded domes,

Or gewgaw grottos, of the vainly great;

Yet lingers 'mid thy damp and mossy tombs,

Nor breathes a murmur 'gainst the will of Fate.

39.

Haply thy sun, emerging, yet, may shine,

Thee to irradiate with meridian ray;

Hours, splendid as the past, may still be thine,

And bless thy future, as thy former day.


text:
The New International Encyclopædia/Imagination

IMAGINATION (from Lat. imaginatio, from imaginari, to imagine, from imago, image). Taken in its broadest significance, thinking in images. In this sense it is synonymous with

phantasy. Thus one may imagine a mountain, the sound of flowing water, the fatigue of a long journey, the rhythmic march of an army, or the articulatory ‘feel’ of a word in the throat. The power to image, to imagine, is dependent, first of all, upon past experience. An individual born blind never has visual images; one born deaf never hears words ‘ringing in his head.’ Moreover, the ability to image varies greatly from individual to individual. Visual images predominate in one mind, auditory in another, tactual or motor in a third. See.

In a more restricted sense, imagination covers a single class of mental images. In this significance, ‘an imagination’ is coördinate with a ‘memory image’ or an ‘expectation image.’ Taken as clusters of sensations, these three classes of images are identical. They differ only in their reference and in their setting. A memory imago refers to some part of one's past experience (one has a visual image of one's childhood home, or an auditory image of a familiar piece of music). Its function is to ‘reproduce’ the past. Similarly, expectation images are set within the individual's experience, but within the part that exists only in anticipation. Their function is to connect the present with the future. Finally, an imagination has no direct connection with the course of one's personal experience. As one reads a volume of fiction, one may imagine scenes, voices, movements, situations. The whole narrative is held together by a succession of imaginations, or ‘imagination images,’ as they might be called. This is passive or reproductive imagination. Over against it stands active or constructive imagination, an instance of which is furnished by the artistic productions of the painter and the sculptor. Between passive and active imagination there exists the same difference as between musing and ‘hard thinking.’ In the passive type there is a nucleus—e.g. the text of the novel—about which are clustered various near-lying associations; in the active type, images, more or less discrete and unrelated, are brought together and wrought into a systematic whole. The difference is rather one of degree than of kind. Active imaginations show greater selectiveness; a disjunction of elements succeeded by an aggregation of those most fit to express some feeling or idea. This is evident in a painting of natural scenery, where the artist has modified nature to suit his purposes.

James Mill and Bain confine imagination to those constructions which are produced under the influence of emotion—e.g. ghosts and hobgoblins evoked by terror, or the creations of the poet and the musician. Sully, on the other hand, makes it cover three distinct forms of mental construction—cognitive imagination, practical imagination (or invention), and æsthetic (or poetic) imagination.

Consult: Bain, The Senses and the Intellect (London, 1888); James, Principles of Psychology, vol. ii. (New York, 1890); Sully, Outlines of Psychology (New York, 1891); Ambrosi, Psicologia dell' immaginazione (Rome, 1898); Hoefler, Psychologie (Vienna, 1897).


text:
The New International Encyclopædia/Imago

IMA'GO. The adult, sexually mature form of an insect which passes through metamorphoses. See.


text:
The New International Encyclopædia/Imam

IMAM, ḗ-mäm' (Ar. ’imām, leader, from ’amma, to lead, set an example). The appellation

given in general to teachers among the Mohammedans, as leaders whose example is to be followed. It is commonly employed to designate any of the persons belonging to the Mohammedan ulema (q.v.) or ‘learned’ body. They are distinguished from the laity by a turban somewhat higher than usual, and are held in great reverence by the people. Besides this general use, there are also certain specific applications of the term. Among the Shiites (i.e. the followers of Ali) the term imam is applied to the twelve legitimate successors of Ali. Among the orthodox Mohammedans the imam is properly the caliph, or leader of the entire body of Mohammedans, but the name is also extended to any authority whose views on theology and law are followed. In the course of time every Mohammedan community came to have its imam, whose chief function it was to lead the congregation in prayer. He takes his stand in front of the group of worshipers, who take up a position behind him arranged in fixed rows and imitate the genuflections and attitudes assumed by the leader in the course of the prescribed prayers.

title: The New International Encyclopædia/Imam


text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 1/To the Sighing Strephon


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The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 1/The Cornelian

Сердолик (Байрон/Брюсов)


text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 1/To M——


text:
The New International Encyclopædia/Imamites

IMAMITES, ḗ-mäm'ḯts. A Mohammedan sect whose members recognize the twelve imams, descendants of Mohammed's son-in-law Ali, whom they consider the first real imam or caliph. They are commonly known as Shiites.


text:
To M——

 * To M——, a poem by George Gordon Byron
 * To M——, a poem by Edgar Allan Poe
 * To M——, a poem by Frances Fuller Victor

title: To M——


text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 1/Lines Addressed to a Young Lady


text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 1/Translation from Catullus (Ad Lesbiam)


text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 1/Translation of the Epitaph on Virgil and Tibullus, by Domitius Marsus


text:
The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 1/Imitation of Tibullus

Подражание Тибуллу (Байрон/Блок)


text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 1/Translation from Catullus (Lugete Veneres Cupidinesque)


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Page:EB1911 - Volume 02.djvu/311

 The eggs of Limulus are fertilized in the sea after they have been laid. Scorpio, being a terrestrial animal, fertilizes by copulation. The male possesses elaborate copulatory structures of a chitinous nature, and the eggs are fertilized in the female without even quitting the place where they are formed on the wall of the reticular gonocoel. The female scorpion is viviparous, and the young are produced in a highly developed condition as fully formed scorpions.

Differences between Limulus and Scorpio.—We have now passed in review the principal structural features in which Limulus agrees with Scorpio and differs from other Arthropoda. There remains for consideration the one important structural difference between the two animals. Limulus agrees with the majority of the Crustacea in being destitute of renal excretory caeca or tubes opening into the hinder part of the gut. Scorpio, on the other hand, in common with all air-breathing Arthropoda except Peripatus, possesses these tubules, which are often called Malpighian tubes. A great deal has been made of this difference by some writers. It has been considered by them as proving that Limulus, in spite of all its special agreements with Scorpio (which, however, have scarcely been appreciated by the writers in question), really belongs to the Crustacean line of descent, whilst Scorpio, by possessing Malpighian tubes, is declared to be unmistakably tied together with the other Arachnida to the tracheate Arthropods, the Hexapods, Diplopods, and Chilopods, which all possess Malpighian tubes.

It must be pointed out that the presence or absence of such renal excretory tubes opening into the intestine appears to be a question of adaptation to the changed physiological conditions of respiration, and not of morphological significance, since a pair of renal excretory tubes of this nature is found in certain Amphipod Crustacea (Talorchestia, &c.) which have abandoned a purely aquatic life. This view has been accepted and supported by Professors Korschelt and Heider (16). An important fact in its favour was discovered by Laurie (17), who investigated the embryology of two species of Scorpio under Lankester’s direction. It appears that the Malpighian tubes of Scorpio are developed from the mesenteron, viz. that portion of the gut which is formed by the hypoblast, whereas in Hexapod insects the similar caecal tubes are developed from the proctodaeum or in-pushed portion of the gut which is formed from epiblast. In fact it is not possible to maintain that the renal excretory tubes of the gut are of one common origin in the Arthropoda. They have appeared independently in connexion with a change in the excretion of nitrogenous waste in Arachnids, Crustacea, and the other classes of Arthropoda when aerial, as opposed to aquatic, respiration has been established—and they have been formed in some cases from the mesenteron, in other cases from the proctodaeum. Their appearance in the air-breathing Arachnids does not separate those forms from the water-breathing Arachnids which are devoid of them, any more than does their appearance in certain Amphipoda separate those Crustaceans from the other members of the class.

Further, it is pointed out by Korschelt and Heider that the hinder portion of the gut frequently acts in Arthropoda as an organ of nitrogenous excretion in the absence of any special excretory tubules, and that the production of such caeca from its surface in separate lines of descent does not involve any elaborate or unlikely process of growth. In other words, the Malpighian tubes of the terrestrial Arachnida are homoplastic with those of Hexapoda and Myriapoda, and not homogenetic with them. We are compelled to take a similar view of the agreement between the tracheal air-tubes of Arachnida and other tracheate Arthropods. They are homoplasts (see 18) one of another, and do not owe their existence in the various classes compared to a common inheritance of an ancestral tracheal system. Conclusions arising from the Close Affinity of Limulus and Scorpio.—When we consider the relationships of the various classes of Arthropoda, having accepted and established the fact of the close genetic affinity of Limulus and Scorpio, we are led to important conclusions. In such a consideration we have to make use not only of the fact just mentioned, but of three important generalizations which serve as it were as implements for the proper estimation of the relationships of any series of organic forms. First of all there is the generalization that the relationships of the various forms of animals (or of plants) to one another is that of the ultimate twigs of a much-branching genealogical tree. Secondly, identity of structure in two organisms does not necessarily indicate that the identical structure has been inherited from an ancestor common to the two organisms compared (homogeny), but may be due to independent development of a like structure in two different lines of descent (homoplasy). Thirdly, those members of a group which, whilst exhibiting undoubted structural characters indicative of their proper assignment to that group, yet are simpler than and inferior in elaboration of their organization to other members of the group, are not necessarily representatives of the earlier and primitive phases in the development of the group—but are very often examples of retrogressive change or degeneration. The second and third implements of analysis above cited are of the nature of cautions or checks. Agreements are not necessarily due to common inheritance; simplicity is not necessarily primitive and ancestral.

On the other hand, we must not rashly set down agreements as due to “homoplasy” or “convergence of development” if we find two or three or more concurrent agreements. The probability is against agreement being due to homoplasy when the agreement involves a number of really separate (not correlated) coincidences. Whilst the chances are in favour of some one homoplastic coincidence or structural agreement occurring between some member or other of a large group a and some member or other of a large group b, the matter is very different

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text: Speech of His Excellency the Governor of the Opening of the Session for 1884 of the Legislative Council of Hongkong


text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 1/Imitated from Catullus


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The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 1/To M. S. G. (1)

À M. S. G. (1)


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The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 1/Stanzas to a Lady, with the Poems of Camoëns

Stances à une dame, en lui envoyant les poëmes de Camoëns


text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 1/To M. S. G. (2)


text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 1/Translation from Horace


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The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 1/The First Kiss of Love

Le Premier Baiser de l’amour


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HYSICS is said to be an empirical science, based upon observation and experiment.

It is supposed to be verifiable, i.e. capable of calculating beforehand results subsequently confirmed by observation and experiment.

What can we learn by observation and experiment?

Nothing, so far as physics is concerned, except immediate data of sense: certain patches of colour, sounds, tastes, smells, etc., with certain spatio-temporal relations.

The supposed contents of the physical world are prima facie very different from these: molecules have no colour, atoms make no noise, electrons have no taste, and corpuscles do not even smell.

If such objects are to be verified, it must be solely through their relation to sense-data: they must have some kind of correlation with sense-data, and must be verifiable through their correlation alone.

But how is the correlation itself ascertained? A correlation can only be ascertained empirically by the correlated objects being constantly found together. But in our case, only one term of the correlation, namely, the sensible term, is ever found: the other term seems


text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 1/Answer to a Beautiful Poem


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The New International Encyclopædia/Molinos, Miguel de

MOLINOS,, (1640-96). A Spanish mystic, and leading representative of the doctrines of Quietism. He was born at Patacina in Aragon of noble parents, and pursued a course of theological studies at Pampelona and Coimbra, from which university he received the degree of doctor of divinity. Having been

priest, he acquired a high reputation as a director of conscience and a master of the spiritual life. He went in 1669 to Rome, where he made the same impression and won the friendship of many distinguished people. He declined all preferment, and devoted himself entirely to the direction of souls. In 1675 he published an ascetieal treatise in Spanish, under the name of The Spiritual Guide, which had a wide popularity and was translated into many languages (into English ten years later; reprinted at Glasgow, 1885). His leading principle was that of habitual abstraction of the mind from sensible objects, with a view to gain, by passive contemplation, not only a profound realization of God's presence, but so perfect a communion with Him as to end in absorption into His essence. The dangers of his doctrine (for an examination of which and its subsequent history, see ) were pointed out by not a few, among them the distinguished Jesuit Segneri; but so great was the popularity of Molinos that no decisive steps were taken until, in 1685, he was cited before the Holy Office and submitted to close imprisonment and examination. The Inquisition finally condemned eighty-six propositions extracted from his writings, and in a decree, which was confirmed a few months later by a bull of Pope Innocent XI., required him publicly to abjure them, and sentenced him to imprisonment for life. He underwent public penance and was admitted to absolution, but was detained until his death in 1696. Consult: Bigelow, Molinos the Quietist (New York, 1882); Shorthouse, Golden Thoughts from the Spiritual Guide of Molinos (London, 1883).


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146 incapable of being found. Therefore, it would seem, the correlation with objects of sense, by which physics was to be verified, is itself utterly and for ever unverifiable.

There are two ways of avoiding this result.

(1) We may say that we know some principle a-priori, without the need of empirical verification, e.g. that our sense-data have causes other than themselves, and that something can be known about these causes by inference from their effects. This way has been often adopted by philosophers. It may be necessary to adopt this way to some extent, but in so far as it is adopted physics ceases to be empirical or based upon experiment and observation alone. Therefore this way is to be avoided as much as possible.

(2) We may succeed in actually defining the objects of physics as functions of sense-data. Just in so far as physics leads to expectations, this must be possible, since we can only expect what can be experienced. And in so far as the physical state of affairs is inferred from sense-data, it must be capable of expression as a function of sense-data. The problem of accomplishing this expression leads to much interesting logico-mathematical work.

In physics as commonly set forth, sense-data appear as functions of physical objects: when such-and-such waves impinge upon the eye, we see such-and-such colours, and so on. But the waves are in fact inferred from the colours, not vice versa. Physics cannot be regarded as validly based upon empirical data until the waves have been expressed as functions of the colours and other sense-data.

Thus if physics is to be verifiable we are faced with the following problem: Physics exhibits sense-data as functions of physical objects, but verification is only possible if physical objects can be exhibited as functions of


text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 1/Love's Last Adieu


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Rh. We have therefore to solve the equations giving sense-data in terms of physical objects, so as to make them instead give physical objects in terms of sense-data.

When I speak of a "sense-datum," I do not mean the whole of what is given in sense at one time. I mean rather such a part of the whole as might be singled out by attention: particular patches of colour, particular noises, and so on. There is some difficulty in deciding what is to be considered one sense-datum: often attention causes divisions to appear where, so far as can be discovered, there were no divisions before. An observed complex fact, such as that this patch of red is to the left of that patch of blue, is also to be regarded as a datum from our present point of view: epistemologically, it does not differ greatly from a simple sense-datum as regards its function in giving knowledge. Its logical structure is very different, however, from that of sense: sense gives acquaintance with particulars, and is thus a two-term relation in which the object can be named but not asserted, and is inherently incapable of truth or false-hood, whereas the observation of a complex fact, which may be suitably called perception, is not a two-term relation, but involves the prepositional form on the object-side, and gives knowledge of a truth, not mere acquaintance with a particular. This logical difference, important as it is, is not very relevant to our present problem; and it will be convenient to regard data of perception as included among sense-data for the purposes of this paper. It is to be observed that the particulars which are constituents of a datum of perception are always sense-data in the strict sense.


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The New International Encyclopædia/Molique, Wilhelm Bernhard

MOLIQUE, mṓ'lḗk', (1802-69). A German violinist and composer, born at Nuremberg. His father was a musician and the boy studied various instruments, but finally devoted himself to the violin. In 1815 he received some lessons from Spohr, and then studied for two years under Rovelli in Munich. In 1820 he succeeded Rovelli as Court violinist, and after several successful tours became leader of the Royal Band at Stuttgart in 1826. In 1849 he resigned to go to England, in which country he remained till 1866, when he returned to Cannstadt, near Stuttgart, where he died. His compositions, especially his violin concertos, are still in use. His third concerto, in D minor, and his fifth in A minor, are remarkable works, and are the best examples of the technical skill and clear-cut harmonies which are evident to a less degree in his duets, sacred compositions, and instrumental pieces.


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148 Concerning sense-data, we know that they are there while they are data, and this is the epistemological basis of all our knowledge of external particulars. (The meaning of the word "external" of course raises problems which will concern us later.) We do not know, except by means of more or less precarious inferences, whether the objects which are at one time sense-data continue to exist at times when they are not data. Sense-data at the times when they are data are all that we directly and primitively know of the external world; hence in epistemology the fact that they are data is all-important. But the fact that they are all that we directly know gives, of course, no presumption that they are all that there is. If we could construct an impersonal metaphysic, independent of the accidents of our knowledge and ignorance, the privileged position of the actual data would probably disappear, and they would probably appear as a rather haphazard selection from a mass of objects more or less like them. In saying this, I assume only that it is probable that there are particulars with which we are not acquainted. Thus the special importance of sense-data is in relation to epistemology, not to metaphysics. In this respect, physics is to be reckoned as metaphysics: it is impersonal, and nominally pays no special attention to sense-data. It is only when we ask how physics can be known that the importance of sense-data re-emerges.

I shall give the name sensibilia to those objects which have the same metaphysical and physical status as sense-data, without necessarily being data to any mind. Thus the relation of a sensibile to a sense-datum is like that of a man to a husband: a man becomes a husband by


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 or lady is as elegant in its way, as the external appearance of a modern belle or beau in Europe.

The manufacture of porcelain commenced with the Tang dynasty, A. D. 630: and the first furnace on record is that at Chang-nan, in the province of Keang-se, from whence a tribute of porcelain was sent to the court of Han Kaou-tsoo, and called "imitation gem ware." The district now most famous for the production of this article, is Kaou-ling, a hill to the eastward of the town of King-tih, in the district of Yaou-chow, which came into repute in the time of the third ruler of the Sung dynasty, A. D. 1000. The material from which porcelain is made is called tun, "clay," or pĭh-tun, "white clay," from whence is derived the petuntse of European books; its nature is " stiff and white, without much sweat," and the porcelain made of it does not crack. The best sort is known by breaking and examining the ware, to see if the fracture be smooth and even, without veins or granular coarseness, and just as if cut with a knife. What commonly goes under the name of Petuntse is divided into red, white, and yellow. The red and white are used for the finer wares; the yellow only for the coarser sorts. The people who procure it always avail themselves of the mountain streams, where they erect mills, and pound the material; after which they wash it clean, and mould it into the form of bricks, called Petuntse. The yellow clods are large and hard, while the white are rather loose and fine.

The government of China has, for the last thousand years, paid great attention to the manufacture of porcelain; and the emperor Këen-lung, about fifty years ago, sent a person from court to make drawings of the


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Rh entering into the relation of marriage, and similarly a sensibile becomes a sense-datum by entering into the relation of acquaintance. It is important to have both terms; for we wish to discuss whether an object which is at one time a sense-datum can still exist at a time when it is not a sense-datum. We cannot ask "Can sense-data exist without being given?" for that is like asking "Can husbands exist without being married?" We must ask "Can sensibilia exist without being given?" and also "Can a particular sensibile be at one time a sense-datum, and at another not?" Unless we have the word sensibile as well as the word "sense-datum," such questions are apt to entangle us in trivial logical puzzles.

It will be seen that all sense-data are sensibilia. It is a metaphysical question whether all sensibilia are sense-data, and an epistemological question whether there exist means of inferring sensibilia which are not data from those that are.

A few preliminary remarks, to be amplified as we proceed, will serve to elucidate the use which I propose to make of sensibilia.

I regard sense-data as not mental, and as being, in fact, part of the actual subject-matter of physics. There are arguments, shortly to be examined, for their subjectivity, but these arguments seem to me only to prove physiological subjectivity, i.e. causal dependence on the sense-organs, nerves, and brain. The appearance which a thing presents to us is causally dependent upon these, in exactly the same way as it is dependent upon intervening fog or smoke or coloured glass. Both dependences are contained in the statement that the appearance which a piece of matter presents when viewed from a given place is a function not only of the piece of matter, but also of the intervening medium. (The terms used in


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150 this statement—"matter," "view from a given place," "appearance," "intervening medium"—will all be defined in the course of the present paper.) We have not the means of ascertaining how things appear from places not surrounded by brain and nerves and sense-organs, because we cannot leave the body; but continuity makes it not unreasonable to suppose that they present some appearance at such places. Any such appearance would be included among sensibilia. If—per impossibile—there were a complete human body with no mind inside it, all those sensibilia would exist, in relation to that body, which would be sense-data if there were a mind in the body. What the mind adds to sensibilia, in fact, is merely awareness: everything else is physical or physiological.

Before discussing this question it will be well to define the sense in which the terms "mental" and "physical" are to be used. The word "physical," in all preliminary discussions, is to be understood as meaning "what is dealt with by physics." Physics, it is plain, tells us something about some of the constituents of the actual world; what these constituents are may be doubtful, but it is they that are to be called physical, whatever their nature may prove to be.

The definition of the term "mental" is more difficult, and can only be satisfactorily given after many difficult controversies have been discussed and decided. For present purposes therefore I must content myself with assuming a dogmatic answer to these controversies. I shall call a particular "mental" when it is aware of something, and I shall call a fact "mental" when it contains a mental particular as a constituent.


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Rh It will be seen that the mental and the physical are not necessarily mutually exclusive, although I know of no reason to suppose that they overlap.

The doubt as to the correctness of our definition of the "mental" is of little importance in our present discussion. For what I am concerned to maintain is that sense-data are physical, and this being granted it is a matter of indifference in our present inquiry whether or not they are also mental. Although I do not hold, with Mach and James and the "new realists," that the difference between the mental and the physical is merely one of arrangement, yet what I have to say in the present paper is compatible with their doctrine and might have been reached from their standpoint.

In discussions on sense-data, two questions are commonly confused, namely:

(1) Do sensible objects persist when we are not sensible of them? in other words, do sensibilia which are data at a certain time some times continue to exist at times when they are not data? And (2) are sense-data mental or physical?

I propose to assert that sense-data are physical, while yet maintaining that they probably never persist unchanged after ceasing to be data. The view that they do not persist is often thought, quite erroneously in my opinion, to imply that they are mental; and this has, I believe, been a potent source of confusion in regard to our present problem. If there were, as some have held, a logical impossibility in sense-data persisting after ceasing to be data, that certainly would tend to show that they were mental; but if, as I contend, their non-persistence is merely a probable inference from empirically ascertained causal laws, then it carries no such implication with it, and we are quite free to treat them as part of the subject-matter of physics.


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152 Logically a sense-datum is an object, a particular of which the subject is aware. It does not contain the subject as a part, as for example beliefs and volitions do. The existence of the sense-datum is therefore not logically dependent upon that of the subject; for the only way, so far as I know, in which the existence of A can be logically dependent upon the existence of B is when B is part of A. There is therefore no a priori reason why a particular which is a sense-datum should not persist after it has ceased to be a datum, nor why other similar particulars should not exist without ever being data. The view that sense-data are mental is derived, no doubt, in part from their physiological subjectivity, but in part also from a failure to distinguish between sense-data and "sensations." By a sensation I mean the fact consisting in the subject's awareness of the sense-datum. Thus a sensation is a complex of which the subject is a constituent and which therefore is mental. The sense-datum, on the other hand, stands over against the subject as that external object of which in sensation the subject is aware. It is true that the sense-datum is in many cases in the subject's body, but the subject's body is as dis tinct from the subject as tables and chairs are, and is in fact merely a part of the material world. So soon, there fore, as sense-data are clearly distinguished from sensations, and as their subjectivity is recognised to be physiological not psychical, the chief obstacles in the way of regarding them as physical are removed.

But if "sensibilia" are to be recognised as the ultimate constituents of the physical world, a long and difficult journey is to be performed before we can arrive either at


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Rh the "thing" of common sense or at the "matter" of physics. The supposed impossibility of combining the different sense-data which are regarded as appearances of the same "thing" to different people has made it seem as though these "sensibilia" must be regarded as mere subjective phantasms. A given table will present to one man a rectangular appearance, while to another it appears to have two acute angles and two obtuse angles; to one man it appears brown, while to another, towards whom it reflects the light, it appears white and shiny. It is said, not wholly without plausibility, that these different shapes and different colours cannot co-exist simultaneously in the same place, and cannot therefore both be constituents of the physical world. This argument I must confess appeared to me until recently to be irrefutable. The contrary opinion has, however, been ably maintained by Dr. T. P. Nunn in an article entitled: "Are Secondary Qualities Independent of Perception?" The supposed impossibility derives its apparent force from the phrase: "in the same place," and it is precisely in this phrase that its weakness lies. The conception of space is too often treated in philosophy—even by those who on reflection would not defend such treatment—as though it were as given, simple, and unambiguous as Kant, in his psychological innocence, supposed. It is the unperceived ambiguity of the word "place" which, as we shall shortly see, has caused the difficulties to realists and given an undeserved advantage to their opponents. Two "places" of different kinds are involved in every sense-datum, namely the place at which it appears and the place from which it appears. These belong to different spaces, although, as we shall see, it is possible, with certain limitations, to establish a correlation between them.


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154 What we call the different appearances of the same thing to different observers are each in a space private to the observer concerned. No place in the private world of one observer is identical with a place in the private world of another observer. There is therefore no question of combining the different appearances in the one place; and the fact that they cannot all exist in one place affords accordingly no ground whatever for questioning their physical reality. The "thing" of common sense may in fact be identified with the whole class of its appearances—where, however, we must include among appearances not only those which are actual sense-data, but also those "sensibilia," if any, which, on grounds of continuity and resemblance, are to be regarded as belonging to the same system of appearances, although there happen to be no observers to whom they are data.

An example may make this clearer. Suppose there are a number of people in a room, all seeing, as they say, the same tables and chairs, walls and pictures. No two of these people have exactly the same sense-data, yet there is sufficient similarity among their data to enable them to group together certain of these data as appearances of one "thing" to the several spectators, and others as appearances of another "thing." Besides the appearances which a given thing in the room presents to the actual spectators, there are, we may suppose, other appearances which it would present to other possible spectators. If a man were to sit down between two others, the appearance which the room would present to him would be intermediate between the appearances which it presents to the two others: and although this appearance would not exist as it is without the sense organs, nerves and brain, of the newly arrived spectator, still it is not unnatural to suppose that, from the position


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Rh which he now occupies, some appearance of the room existed before his arrival. This supposition, however, need merely be noticed and not insisted upon.

Since the "thing" cannot, without indefensible partiality, be identified with any single one of its appearances, it came to be thought of as something distinct from all of them and underlying them. But by the principle of Occam's razor, if the class of appearances will fulfil the purposes for the sake of which the thing was invented by the prehistoric metaphysicians to whom common sense is due, economy demands that we should identify the thing with the class of its appearances. It is not necessary to deny a substance or substratum underlying these appearances; it is merely expedient to abstain from asserting this unnecessary entity. Our procedure here is precisely analogous to that which has swept away from the philosophy of mathematics the useless menagerie of metaphysical monsters with which it used to be infested.

Before proceeding to analyse and explain the ambiguities of the word "place," a few general remarks on method are desirable. The supreme maxim in scientific philosophising is this:

Some examples of the substitution of construction for inference in the realm of mathematical philosophy may serve to elucidate the uses of this maxim. Take first the case of irrationals. In old days, irrationals were inferred as the supposed limits of series of rationals which had no rational limit; but the objection to this procedure was


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Home ford, he, in name of the nobility, ministry, barons, burgesses, &c., protested openly at the market-cross of Edinburgh against the king's proclamation of 19 Feb. 1638 (, Memorials, i. 85;, Scots Affairs, i. 32; , Annals, ii. 250). Gordon classes him among those of the commissioners in 1638 who were professed covenanters, or quickly afterwards declared for the covenant (Scots Affairs, i. 109). On 22 March of the following year he, in company with other leaders of the covenanters, went at the head of a thousand musketeers to Dalkeith House, and compelled the lord treasurer, Traquair, to deliver it up, when they discovered concealed in it an immense quantity of ammunition and arms (, ii. 321), and also the regalia, crown, sceptre, and sword, which they carried with them to Edinburgh (, Historical Collections, ii. 908).

Notwithstanding his covenanting leanings, Home disapproved of the extreme policy of the Marquis of Argyll, attached his name in June 1641 to the band at Cumbernauld (Band, in, Letters and Journals, ii. 468), and from this time gave the king his constant support. On 17 Nov. of this year he was nominated a member of the privy council (, Annals, iii. 67), but his name was deleted by the estates on the ground that he was opposed to the covenanters (ib. p. 148). For violently dispossessing Sir Patrick Hepburn of Waughton of Fast Castle and the adjacent lands of Wester Lumsden he was, in 1644, fined in the sum of 20,000l. Scots. Along with five other noblemen he voted against rendering the ‘raising of armes’ punishable by ‘forfaultry,’ and also against a similar punishment for ‘holding houses against the estates of the country’ (ib. iii. 200). In 1648 Home, in command of the Berwickshire regiment, served under the Duke of Hamilton in his expedition into England, which resulted in the disastrous rout at Preston. After the capture of the castle of Edinburgh in 1650 Cromwell sent Colonel Fenwick to seize Home Castle. Home was absent, but to the summons for surrender Cockburn, the governor, replied, ‘As for Home Castle, it stands on a rock.’ But soon after the assault began Cockburn surrendered, and the castle was garrisoned by Cromwell's soldiers. On 27 March 1651 Home was nominated by King Charles colonel for the shire of Berwick and the Merse (, Annals, iv. 278), his regiment forming part of the seventh brigade (ib. 301). After the final triumph of Cromwell in Scotland, Home's estates were forfeited. On the restoration of Charles II in 1660 he went to London as one of a special deputation to represent to the council and parliament ‘the grievances of this opprest kingdom’ (, Diary, p. 279). In 1661 he was reinstated in his estates, and was named a member of the Scottish privy council. In 1664 he was appointed a member of the high commission for the execution of the law in church affairs. He died in December 1666.

By his wife, Lady Jane Douglas, daughter of William, second earl of Morton, Home had three sons: Alexander, fourth earl, who died without issue in 1674; James, fifth earl, who died without issue in 1687; and Charles, sixth earl, who took a prominent part in opposing the union, but died, while the result was still pending, on 20 Aug. 1706. Sir Thomas Hope, in his ‘Diary,’ frequently refers to some curious negotiations he had with the Countess of Home in regard to the compromising of a process by means of bribes.

 HOME, JAMES (1760–1842), professor of medicine at Edinburgh University, son of Francis Home (1719–1813) [q. v.], succeeded his father in 1798 as professor of materia medica at Edinburgh. He was so successful that he raised the attendance at his class from 50 to 310 students, although the lectures were given at 8 A.M. in winter. In 1821, on the death of Dr. James Gregory (1753–1821) [q. v.], he obtained the professorship of physic after a severe contest; his political views (which were tory) agreed with those of the majority of the town council, the patrons. He was sixty-three years old, and failed from the first in his new post. Latterly his class-room was a scene of great disorder. He continued to lecture until his death 5 Dec. 1844. A good clinical teacher, he was president of the Royal College of Physicians (Scotland). His only publication was a ‘Dissertatio … de Scorbuto,’ &c., Edinburgh, 1781.

 HOME, JOHN (1722–1808), author of ‘Douglas,’ was born on 21 Sept. 1722, at Leith, the port of Edinburgh. His father, who was distantly connected with the earls of Home, was town-clerk of Leith. John was educated at the grammar school of Leith, and, with a view to the church, at the university of Edinburgh. He is described in his youth as handsome and lively, and was popular with his companions, among whom were Robertson, afterwards the historian, Adam Ferguson,


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To M. S. G.

By Bryon, George Gordon:
 * To M. S. G. (When I dream that you love me, you'll surely forgive)
 * To M. S. G. (Whene'er I view those lips of thine)

title: To M. S. G.


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156 that it left the existence of irrationals merely optative, and for this reason the stricter methods of the present day no longer tolerate such a definition. We now define an irrational number as a certain class of ratios, thus constructing it logically by means of ratios, instead of arriving at it by a doubtful inference from them. Take again the case of cardinal numbers. Two equally numerous collections appear to have something in common: this something is supposed to be their cardinal number. But so long as the cardinal number is inferred from the collections, not constructed in terms of them, its existence must remain in doubt, unless in virtue of a metaphysical postulate ad hoc. By defining the cardinal number of a given collection as the class of all equally numerous collections, we avoid the necessity of this metaphysical postulate, and thereby remove a needless element of doubt from the philosophy of arithmetic. A similar method, as I have shown elsewhere, can be applied to classes themselves, which need not be supposed to have any metaphysical reality, but can be regarded as symbolically constructed fictions.

The method by which the construction proceeds is closely analogous in these and all similar cases. Given a set of propositions nominally dealing with the supposed inferred entities, we observe the properties which are required of the supposed entities in order to make these propositions true. By dint of a little logical ingenuity, we then construct some logical function of less hypothetical entities which has the requisite properties. This constructed function we substitute for the supposed inferred entities, and thereby obtain a new and less doubtful interpretation of the body of propositions in question. [sic]This method, so fruitful in the philosophy of mathematics, will be found equally applicable in the philosophy of


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Rh physics, where, I do not doubt, it would have been applied long ago but for the fact that all who have studied this subject hitherto have been completely ignorant of mathematical logic. I myself cannot claim originality in the application of this method to physics, since I owe the suggestion and the stimulus for its application entirely to my friend and collaborator Dr. Whitehead, who is engaged in applying it to the more mathematical portions of the region intermediate between sense-data and the points, instants and particles of physics.

A complete application of the method which substitutes constructions for inferences would exhibit matter wholly in terms of sense-data, and even, we may add, of the sense-data of a single person, since the sense-data of others cannot be known without some element of inference. This, however, must remain for the present an ideal, to be approached as nearly as possible, but to be reached, if at all, only after a long preliminary labour of which as yet we can only see the very beginning. The inferences which are unavoidable can, however, be subjected to certain guiding principles. In the first place they should always be made perfectly explicit, and should be formulated in the most general manner possible. In the second place the inferred entities should, whenever this can be done, be similar to those whose existence is given, rather than, like the Kantian Ding an sich, something wholly remote from the data which nominally support the inference. The inferred entities which I shall allow myself are of two kinds: (a) the sense-data of other people, in favour of which there is the evidence of testimony, resting ultimately upon the analogical argument in favour of minds other than my own; (b) the "sensibilia" which would appear from places where there happen to be no minds, and which I suppose to be real although they are no one's


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 and Alexander Carlyle. By the presbytery of Edinburgh he was licensed a probationer of the kirk in 1745, the year of the rebellion. On the approach of the rebel army Home enlisted in the college company of volunteers formed for the defence of Edinburgh. When the surrender of the city was decided on, he and a few companions made their way to Dunbar, where Sir John Cope gave them a reconnoitring mission, which came to an end with the battle of Prestonpans. Home next joined a regiment of volunteers raised by the town of Glasgow, in which he held the rank of lieutenant, and with which he was present at the battle of Falkirk (17 Jan. 1746). With some of his comrades he was taken prisoner and confined in Doune Castle, but under his leadership the whole party effected a daring escape. On 11 Feb. 1747 he was inducted minister of Athelstaneford in East Lothian, in succession to Robert Blair [q. v.], author of ‘The Grave.’ Home did not live at the manse (New Statistical Account, &c.), but in the village, and was often absent on visits to friends, at whose houses his lively manners made him always a welcome guest. As a minister he joined the broad church party, of which his friend Robertson became the leader, and he formed a close intimacy with David Hume the philosopher [q. v.], who belonged to the same family as himself.

Soon after his settlement at Athelstaneford, Home completed his tragedy of ‘Agis,’ founded on the life of Agis in Plutarch, one of his favourite authors. He took it to London towards the close of 1747, and offered it to Garrick, who summarily rejected it. Home expressed his disappointment in a plaintive apostrophe (in verse) to Shakespeare's statue in Westminster Abbey. Hume thought that ‘Agis’ showed Home's taste to have been ‘corrupted by the imitation of Shakespeare,’ but (according to Hume) it was ‘much approved’ by Pitt, Lyttelton, and the Duke of Argyll (, i. 392). Before returning to Scotland Home paid a short visit at Winchester to a friend, Barrow, who had escaped with him from Doune Castle. The poet Collins was another guest, and Collins inscribed to him in friendly terms, with a prediction of his ultimate success in tragedy, his ‘Ode on the Popular Superstitions of the Highlands of Scotland,’ some of his knowledge of which he doubtless owed to Home's conversation [see ].

After his return to Scotland, Home was introduced by Lord Milton [see ] to Archibald Campbell, duke of Argyll, through whom he came to know the Earl of Bute. Bute treated him with every consideration. Meanwhile Home was engaged on his tragedy of ‘Douglas,’ founded partly on the then popular Scottish ballad of ‘Childe Maurice,’ the ‘Gil Morris’ of Percy's ‘Reliques.’ Hume thought highly of the drama, like other Edinburgh friends who read and revised it in manuscript. Again, in February 1755, Home travelled to London on horseback, and offered his tragedy to Garrick, who refused it. Home's Scottish friends advised its performance in Edinburgh. It was accordingly put in rehearsal at the theatre in the Canongate, which although unlicensed was tolerated, and had a fairly good company of performers. The rehearsals were attended by many distinguished persons; but the statement that at one of them the parts were performed by Robertson, Blair, Home himself, Hume, and other celebrities seems to be apocryphal. The first public performance took place on 14 Dec. 1756. The piece was received with enthusiasm, and had a long and successful run. But the ruling party in the kirk regarded the enterprise as an outrage. They were opposed on principle to theatrical representations, and that ‘Douglas’ should have been written by a minister, and its performance attended by other ministers, seemed to them serious aggravations of the offence. Portions of the play were denounced, too, as profane. A war of pamphlets ensued. Alexander Carlyle [q. v.], one of the ministers who attended the performance, was prosecuted by the kirk. Home himself was cited to appear before the presbytery of Haddington, but delayed obeying the summons.

In February 1757 he went to London, and on 14 March Rich produced ‘Douglas’ at Covent Garden, Barry playing Young Norval, and Peg Woffington Lady Randolph. Its success was decided, and it was published. Gray said that it had ‘retrieved the true language of the stage, which had been lost for two hundred years.’ Hume described it in the ‘dedicatory preface’ of his ‘Four Dissertations’ addressed to Home (1757) as ‘one of the most interesting and pathetic pieces that was ever exhibited in any theatre,’ and he credited Home with ‘the true theatric genius of Shakespeare and Otway, refined from the unhappy barbarism of the one and licentiousness of the other’ (, Philosophical Works, ed. Grose and Green, iii. 66). Sheridan, father of the wit and politician, and then manager of the Dublin Theatre Royal, sent Home, as the author of ‘Douglas,’ a gold medal of some value, but Johnson angrily declared that there were not ‘ten good lines in the whole play’ (, Johnson, ed. 1848, p. 390). While in England Home paid a visit to Bute at Kew, where he was well received, and was probably introduced


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158 data. Of these two classes of inferred entities, the first will probably be allowed to pass unchallenged. It would give me the greatest satisfaction to be able to dispense with it, and thus establish physics upon a solipsistic basis; but those—and I fear they are the majority—in whom the human affections are stronger than the desire for logical economy, will, no doubt, not share my desire to render solipsism scientifically satisfactory. The second class of inferred entities raises much more serious questions. It may be thought monstrous to maintain that a thing can present any appearance at all in a place where no sense organs and nervous structure exist through which it could appear. I do not myself feel the monstrosity; nevertheless I should regard these supposed appearances only in the light of a hypothetical scaffolding, to be used while the edifice of physics is being raised, though possibly capable of being removed as soon as the edifice is completed. These "sensibilia" which are not data to anyone are therefore to be taken rather as an illustrative hypothesis and as an aid in preliminary statement than as a dogmatic part of the philosophy of physics in its final form.

We have now to explain the ambiguity in the word "place," and how it comes that two places of different sorts are associated with every sense-datum, namely the place at which it is and the place from which it is perceived. The theory to be advocated is closely analogous to Leibniz's monadology, from which it differs chiefly in being less smooth and tidy.

The first fact to notice is that, so far as can be discovered, no sensibile is ever a datum to two people at


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Translation from Catullus

By Bryon, George Gordon:
 * Translation from Catullus. Ad Lesbiam
 * Translation from Catullus. Lugete Veneres Cupidinesque

title: Translation from Catullus


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Rh once. The things seen by two different people are often closely similar, so similar that the same words can be used to denote them, without which communication with others concerning sensible objects would be impossible. But, in spite of this similarity, it would seem that some difference always arises from difference in the point of view. Thus each person, so far as his sense-data are concerned, lives in a private world. This private world contains its own space, or rather spaces, for it would seem that only experience teaches us to correlate the space of sight with the space of touch and with the various other spaces of other senses. This multiplicity of private spaces, however, though interesting to the psychologist, is of no great importance in regard to our present problem, since a merely solipsistic experience enables us to correlate them into the one private space which embraces all our own sense-data. The place at which a sense-datum is, is a place in private space. This place therefore is different from any place in the private space of another percipient. For if we assume, as logical economy demands, that all position is relative, a place is only definable by the things in or around it, and therefore the same place cannot occur in two private worlds which have no common constituent. The question, therefore, of combining what we call different appearances of the same thing in the same place does not arise, and the fact that a given object appears to different spectators to have different shapes and colours affords no argument against the physical reality of all these shapes and colours.

In addition to the private spaces belonging to the private worlds of different percipients, there is, however, another space, in which one whole private world counts as a point, or at least as a spatial unit. This might be


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 to the Princess of Wales, Augusta, mother of George III. ‘The Princess,’ according to Horace Walpole, writing 27 May 1757, ‘gave Home 100l. a year’ (Letters, ed. Cunningham, iii. 78). On Home's return to Scotland the proceedings against him were resumed by the presbytery, but were cut short by his resignation of his charge on 7 June 1757, two days after he had preached at Athelstaneford a farewell sermon, which ‘drew tears from many of his people’ (Postscript to Scots Magazine, 1757, p. 274). In 1770, when he built himself a house not far from Athelstaneford, his former parishioners brought the stones for the building, and would not accept any payment (, i. 34).

Soon after his resignation Home was appointed private secretary to Lord Bute, and became tutor of the Prince of Wales, afterwards George III. In this position he had no difficulty in procuring Garrick's acceptance of the previously rejected ‘Agis.’ Garrick brought it out, and played a principal part in it at Drury Lane on 21 Feb. 1758. Good acting and powerful influence kept it for some time on the stage (, iv. 515). It brought the author from 500l. to 600l. (, Illustr. Lit. vii. 249). Bute took the Prince of Wales twice to see it. But Gray wrote contemptuously of it, and lamented its marked inferiority to ‘Douglas.’ In the same year Home met at Moffat James Macpherson, and, delighted with his Ossianic fragments, encouraged him to make further discoveries of a like kind. Macpherson left Home in his will 2,000l. (Biog. Dram. i. 362). On 21 Feb. 1760 Home's ‘Siege of Aquileia’ was produced at Drury Lane by Garrick, who played in it and had great hopes of its success, but in that he was disappointed. In the following July Voltaire's ‘L'Écossaise’ was produced at the Théâtre Français, and, in one of his freaks of pseudonymity, Voltaire alleged that it was a translation from the English of ‘M. Home, pastor of the church of Edinburgh, already known by two fine tragedies produced at Edinburgh.’ It does not appear that Home took any notice, or was even aware of, this attempt at mystification.

In 1760, too, Home published his three tragedies in a volume dedicated to the Prince of Wales, who on ascending the throne in the same year gave him a pension of 300l. a year from his privy purse. At the instance of his friends Bute procured for him in 1763 the sinecure office of conservator of Scots privileges at Campvere in Holland, with a salary of another 300l. a year. As its accredited representative at Campvere, Home acquired ex officio a seat in the general assembly of the kirk which he went from London regularly to attend, speaking occasionally in support of the church policy of his friend Dr. Robertson. When Bute resigned the premiership, Home ceased to be his secretary, but they still maintained friendly relations. On 23 Feb. 1769, Garrick produced at Drury Lane Home's ‘Fatal Discovery,’ the characters in which were Ossianic or Erse. The prejudice in London against Bute and the Scotch was still so strong that Garrick induced Home to conceal his authorship of it, and an Oxford student attended the rehearsals as its author. But Home did not allow the secret to be kept, and after the drama had been played for eleven nights with indifferent success, Garrick was compelled to withdraw it.

In the year of his marriage (1770) he acquired on a long lease the farm of Kilduff in East Lothian, and built the mansion in which he generally resided for ten or twelve years. On 27 Jan. 1773 his tragedy ‘Alonzo’ was produced by Garrick at Drury Lane, and, thanks to the acting of Mrs. Barry, ran for eleven nights, and achieved a greater success than any of his dramas, excepting ‘Douglas.’ Horace Walpole (Letters, v. 448) dismisses it contemptuously as ‘the story of David and Goliath worse told than it would have been if Sternhold and Hopkins had put it into metre.’

In April 1776 Home, then in London, started in the company of Adam Smith for Edinburgh to see Hume, whose health was failing. They unexpectedly met Hume at Morpeth, on his way to London, and Home accompanied the invalid to Bath. Home recorded in a diary Hume's sayings and doings during these journeys (printed by, i. 168–82, and in Hume, ii. 495, 504). Probably during his visit to Bath Walter Scott, then a boy, was introduced to Home (, Scott, ed. 1850, p. 7). Scott was afterwards a frequent guest at his villa near Edinburgh (ib. p. 38). In July Home accompanied Hume back to Edinburgh, and the latter, before dying in August 1776, added to his will the codicil leaving to Home ‘ten dozen of my old claret at his choice, and a single bottle of that other liquor called port.’ ‘I also leave to him,’ Hume proceeds, ‘six dozen of port, provided that he attests under his hand, signed John Home, that he has himself alone finished that bottle at two sittings. By this concession he will at once terminate the only two differences that ever arose between us concerning temporal matters.’ David preferred port to claret, John claret to port. When a high duty on French wine was enforced in Scotland, Home expressed his disgust in a well-known epigram condemning port as poison.

On 21 Jan. 1778 appeared, and signally


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160 described as the space of points of view, since each private world may be regarded as the appearance which the universe presents from a certain point of view. I prefer, however, to speak of it as the space of perspectives, in order to obviate the suggestion that a private world is only real when someone views it. And for the same reason, when I wish to speak of a private world without assuming a percipient, I shall call it a "perspective."

We have now to explain how the different perspectives are ordered in one space. This is effected by means of the correlated "sensibilia" which are regarded as the appearances, in different perspectives, of one and the same thing. By moving, and by testimony, we discover that two different perspectives, though they cannot both contain the same "sensibilia," may nevertheless contain very similar ones; and the spatial order of a certain group of "sensibilia" in a private space of one perspective is found to be identical with, or very similar to, the spatial order of the correlated "sensibilia" in the private space of another perspective. In this way one "sensibile" in one perspective is correlated with one "sensibile" in another. Such correlated "sensibilia" will be called "appearances of one thing." In Leibniz's monadology, since each monad mirrored the whole universe, there was in each perspective a "sensibile" which was an appearance of each thing. In our system of perspectives, we make no such assumption of completeness. A given thing will have appearances in some perspectives, but presumably not in certain others. The "thing" being defined as the class of its appearances, if κ is the class of perspectives in which a certain thing θ appears, then θ is a member of the multiplicative class of κ, κ being a class of mutually exclusive classes of "sensibilia." And


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Rh similarly a perspective is a member of the multiplicative class of the things which appear in it.

The arrangement of perspectives in a space is effected by means of the differences between the appearances of a given thing in the various perspectives. Suppose, say, that a certain penny appears in a number of different perspectives; in some it looks larger and in some smaller, in some it looks circular, in others it presents the appearance of an ellipse of varying eccentricity. We may collect together all those perspectives in which the appearance of the penny is circular. These we will place on one straight line, ordering them in a series by the variations in the apparent size of the penny. Those perspectives in which the penny appears as a straight line of a certain thickness will similarly be placed upon a plane (though in this case there will be many different perspectives in which the penny is of the same size; when one arrangement is completed these will form a circle concentric with the penny), and ordered as before by the apparent size of the penny. By such means, all those perspectives in which the penny presents a visual appearance can be arranged in a three-dimensional spatial order. Experience shows that the same spatial order of perspectives would have resulted if, instead of the penny, we had chosen any other thing which appeared in all the perspectives in question, or any other method of utilising the differences between the appearances of the same things in different perspectives. It is this empirical fact which has made it possible to construct the one all-embracing space of physics.

The space whose construction has just been explained, and whose elements are whole perspectives, will be called "perspective-space."


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162

The world which we have so far constructed is a world of six dimensions, since it is a three-dimensional series of perspectives, each of which is itself three-dimensional. We have now to explain the correlation between the perspective space and the various private spaces contained within the various perspectives severally. It is by means of this correlation that the one three-dimensional space of physics is constructed; and it is because of the unconscious performance of this correlation that the distinction between perspective space and the percipient's private space has been blurred, with disastrous results for the philosophy of physics. Let us revert to our penny: the perspectives in which the penny appears larger are regarded as being nearer to the penny than those in which it appears smaller, but as far as experience goes the apparent size of the penny will not grow beyond a certain limit, namely, that where (as we say) the penny is so near the eye that if it were any nearer it could not be seen. By touch we may prolong the series until the penny touches the eye, but no further. If we have been travelling along a line of perspectives in the previously defined sense, we may, however, by imagining the penny removed, prolong the line of perspectives by means, say, of another penny; and the same may be done with any other line of perspectives defined by means of the penny. All these lines meet in a certain place, that is, in a certain perspective. This perspective will be defined as "the place where the penny is."

It is now evident in what sense two places in constructed physical space are associated with a given "sensibile." There is first the place which is the


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 failed, the last of Home's acted dramas, ‘Alfred.’ In the same year he indulged his old military tastes by entering the South fusiliers, a regiment raised by Henry, duke of Buccleuch. Even after more than one fall from his horse, which did some permanent injury to his brain, it was with difficulty that his friends persuaded him to abandon soldiering. In 1779 he left Kilduff and settled in Edinburgh, where he was received with veneration, and he liberally entertained the surviving friends of his youth. Scott has given a pleasing account of his hospitalities (Misc. Works, i. 835–6). In 1802 appeared his last work, ‘The History of the Rebellion of 1745,’ dedicated by permission to the king. He had originally intended it for posthumous publication, but he modified its tone, to its disadvantage from every point of view, in order to fit it for publication in his lifetime and for acceptance by George III. The cruelties of the Duke of Cumberland after Culloden, for instance, are omitted, but the work has some historical value as a record of Home's personal experiences. He died in his eighty-sixth year, 5 Sept. 1808, at Merchiston, near Edinburgh, after some years of much bodily and mental infirmity.

In 1770 Home made a happy, although childless, marriage with Mary, daughter of William Home, minister of Foggo from 1758 to 1785 (, Fash. Eccl. Scot. pt. ii. 415). The lady was not personally attractive. Hume is said to have asked him ‘how he could ever think of such a woman,’ and to have received the reply, ‘Ah! David, if I had not, who else would have taken her?’ ( Letters, p. 321).

Home's collected works were published in 1822, edited with a memoir by Henry Mackenzie, author of ‘The Man of Feeling.’ The collection omits some minor pieces printed in vol. ii. of ‘Original Poems by Scottish Gentlemen,’ 1762, as well as a ‘letter by A. T., Blacksmith’ on the public worship of the church of Scotland (London, 1759; 2nd edition, Edinburgh, 1826), which has been doubtfully ascribed to Home. A portrait by Raeburn is in the National Portrait Gallery.

 HOME, ROBERT (d. 1836?), painter, son of Robert Boyne Home, army surgeon, of Greenlaw Castle, Berwickshire, and brother of Sir Everard Home, bart. [q. v.], was for some time a pupil of Angelica Kauffmann, R.A., and studied art at Rome. In 1770 and 1771, and again in 1778, he exhibited portraits at the Royal Academy. About 1778 he went to Dublin, where he practised for some years as a portrait-painter, and was a frequent contributor to exhibitions there. In 1781 he sent from Dublin to the Royal Academy ‘Zadig discovering Astarte,’ which was afterwards engraved by F. Haward. In 1789 he returned to London, and shortly afterwards went to India. Home settled at Lucknow, was for several years chief painter to the king of Oude, and amassed a considerable fortune by painting ceremonial pictures. After residing at Calcutta he died at Cawnpore, 12 Sept. 1834, aged 83 (Bengal Directory and Annual Register, 1835). In 1797 he sent home to England for exhibition at the Royal Academy ‘The Reception of the Mysore Princes as Hostages by the Marquis Cornwallis’ and ‘The Death of Colonel Morehouse at the Storming of Bangalore.’ At Hampton Court there is a painting by Home of ‘The Shah Zumeen, King of Oude, receiving Tribute,’ presented by Sir Everard Home in 1828. Home made numerous topographical drawings in India, and published in 1794 ‘Select Views in Mysore, the Country of Tippoo Sultan,’ representing scenes in the campaign, and in 1796 six views of Seringapatam, to illustrate ‘A Description of Seringapatam, the Capital of Tippoo Sultan.’ Home painted in India full-length portraits of Marquis Wellesley as commander-in-chief, and of the Duke of Wellington (as Colonel Wellesley) when governor of Mysore. Both portraits have been engraved. Home's portraits were well drawn and painted, but not of surpassing interest; many of them were engraved. He had two sons in the Indian army, one of whom fell at the battle of Sobraon.

 HOME, ROBERT (1837–1879), colonel royal engineers, born in the island of Antigua, West Indies, on 29 Dec. 1837, was eldest son of Major James Home, who served for some years in the 30th regiment, and afterwards settled in Ireland as a land-agent. Robert Home was early thrown on his own resources, and when, for a short time during the Crimean war, commissions in the artillery and engineers were thrown open to pub-


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Rh of which the "sensibile" is a member. This is the place from which the "sensibile" appears. Secondly there is the place where the thing is of which the "sensibile" is a member, in other words an appearance; this is the place at which the "sensibile" appears. The "sensibile" which is a member of one perspective is correlated with another perspective, namely, that which is the place where the thing is of which the "sensibile" is an appearance. To the psychologist the "place from which" is the more interesting, and the "sensibile" accordingly appears to him subjective and where the percipient is. To the physicist the "place at which" is the more interesting, and the "sensibile" accordingly appears to him physical and external. The causes, limits and partial justification of each of these two apparently incompatible views are evident from the above duplicity of places associated with a given "sensibile."

We have seen that we can assign to a physical thing a place in the perspective space. In this way different parts of our body acquire positions in perspective space, and therefore there is a meaning (whether true or false need not much concern us) in saying that the perspective to which our sense-data belong is inside our head. Since our mind is correlated with the perspective to which our sense-data belong, we may regard this perspective as being the position of our mind in perspective space. If, therefore, this perspective is, in the above defined sense, inside our head, there is a good meaning for the statement that the mind is in the head. We can now say of the various appearances of a given thing that some of them are nearer to the thing than others; those are nearer which belong to perspectives that are nearer to "the place where the thing is." We can thus find a meaning, true or false, for the statement that more is to


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The New International Encyclopædia/Molitor, Gabriel Jean Joseph, Count

MOLITOR, mṓ'lḗ'tōr', , Count (1770-1819). A French soldier, born at Hayange (Lorraine). He became a captain of volunteers in 1791, by 1799 had risen to the rank of general of brigade, subsequently was commissioned a general of division, and in 1805 fought in the Army of Italy and took part in the battle of Austerlitz. In 1807 he was appointed Governor of Pomerania, in 1809 contributed to the victory of Wagram, and in 1811-13 was in Holland. He was appointed inspector-general of infantry at the Restoration, but received a command in Alsace from Napoleon during the Hundred Days. After the second Restoration he did not again obtain his offices until 1818. In 1823 he commanded the Second Army Corps

in the Spanish expedition, and defeated Ballesteros. He was commissioned marshal (1823), and in 1847 became commandant of the Invalides.


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164 be learnt about a thing by examining it close to than by viewing it from a distance. We can also find a meaning for the phrase "the things which intervene between the subject and a thing of which an appearance is a datum to him." One reason often alleged for the subjectivity of sense-data is that the appearance of a thing may change when we find it hard to suppose that the thing itself has changed for example, when the change is due to our shutting our eyes, or to our screwing them up so as to make the thing look double. If the thing is defined as the class of its appearances (which is the definition adopted above), there is of course necessarily some change in the thing whenever any one of its appearances changes. Nevertheless there is a very important distinction between two different ways in which the appearances may change. If after looking at a thing I shut my eyes, the appearance of my eyes changes in every perspective in which there is such an appearance, whereas most of the appearances of the thing will remain unchanged. We may say, as a matter of definition, that a thing changes when, however near to the thing an appearance of it may be, there are changes in appearances as near as, or still nearer to, the thing. On the other hand we shall say that the change is in some other thing if all appearances of the thing which are at not more than a certain distance from the thing remain unchanged, while only comparatively distant appearances of the thing are altered. From this consideration we are naturally led to the consideration of matter, which must be our next topic.

We defined the "physical thing" as the class of its appearances, but this can hardly be taken as a definition of matter. We want to be able to express the fact that