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Collier's New Encyclopedia (1921)/General Staff

GENERAL STAFF, ordinarily a group of officers acting as an advisory board to the commander-in-chief of an army, each member of which is responsible for the detailed working out of the chief's orders in one particular field. The general staff of a commanding general may be compared to the cabinet of a premier in civil government. There is also a Great General Staff, not subservient to any commanding field officer, which plans the tactics and strategy of the whole national army. This system of military organization was first adopted in Germany. In the United States a General Staff Corps was first established by an act of Congress passed in 1903. Frequent amendments have since been made to the original act, notably in 1918, after the World War, when a thorough reorganization took place. The Chief of Staff of the United States Army in 1920 was General Peyton C. March, who occupied this position during the war with the Central Powers. Under his authority there were four chiefs of divisions; Chief of the Executive Division, the War Plans Division, the Purchase of Supplies Division and the Army Operations Division. Each of these chiefs is directly responsible to the Chief of General Staff and Secretary of War. The General Staff as a whole, together

with the Secretary of War, is responsible for the working out of all the plans of campaign of the United States Army in the field. See .


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Collier's New Encyclopedia (1921)/General Theological Seminary

GENERAL THEOLOGICAL SEMINARY, the most important Protestant Episcopal seminary in the United States. It was established in 1817 in New York City by order of the General Convention, and began its work in 1819. From 1820 to 1822 the seminary was located in New Haven, but in the latter year was re-established in New York. For many years it suffered from the lack of the necessary financial backing. This condition, however, was remedied during the administration of Eugene A. Hoffman, which began in 1878 and lasted until his death in 1902. Through his own large gifts, as well as a result of his ability to interest other wealthy men, the seminary was established on an independent basis. The regular course covers three years. A graduate course is also offered. The degrees of D. D. and B. D. are conferred. The seminary is controlled by a Board of Trustees. No tuition fees are charged and there are many prizes and scholarships available. In 1921 the number of students was 71, and the number of teachers, 15. The governing official was H. E. Fosbroke, D. D.

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


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Secretary of State,

 * Washington.

 * 281, Feb 13, 10 a.m.

There follows substance of letter dated Jan 18, 1946 addressed to President Truman by Ho Chi-Minh just received by Embassy through US Army channels: he extends congratulations to President on occasion of opening of first Assembly of United Nations in London, and on efforts of American Govt to maintain peace and security throughout world.

 * EMBTEL 1948 Nov 8, 6 p.m.

Since peace is indivisible and Far East is receiving particular consideration by appointment of General Marshall as Special Representative in China, he believes it his duty to inform President of developments in Indochina and consequences for world security of French aggression.

 * Sent Dept as 281 repeated Paris as 1.

In 1941 Vietnam rose up to oppose Japanese Fascism and sided with Allies. After Japan surrendered a provisional government was set up to eradicate Fascism in Vietnam and restore order. Supported by whole nation, it carried out a democratic program, and restored order and discipline. Under difficult circumstances general elections for national Congress were held on Jan 6, 1946. Ninety percent of the nine million electors voted. French colonialists on contrary surrendered to Japan in Sept 1941 and for four years cooperation with Japanese against the Allies and in oppression of Vietnam. By second surrender March 9, 1945, five months before Japanese defeat, French lost all right and control in Indochina.

French attacked population of Saigon on Sept 23, 1945 while Vietnam Democratic Republic was endeavoring to carry out reconstruction program. It was followed by systematic destruction and murderous warfare. Each day brings new reports of looting, violence, assassination of civilians, and indiscriminate bombing of non-strategical places by military planes. It is French intention to invade entire country and reestablish their domination. SECRET

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SECRET

 * 1) 281, Feb 13, 10 a.m., from Chungking via War

After "offer of interference (intervention?)" made by Mr. John Carter Vincent, people of Vietnam enthusiastically welcomed President Truman's address of October 28, 1945 in which he set forth the principles of self-determination and equality of status laid down in Atlantic and San Francisco Charters. Since then, French have greatly increased their fighting forces with result that millions will suffer, thousands will die and invaluable properties will be destroyed unless United States intervenes to stop bloodshed and unlawful aggression.

On behalf of people and Govt of Indochina, he requests President's intervention for an immediate solution of Vietnamese issue. People of Vietnam earnestly hope that the great American Republic will help them achieve full independence and support them in their reconstruction work.

Thus, with assistance of China and United States, in capital and technique, Vietnam Republic will be able to contribute her share to building up world peace and prosperity.

Another letter was received addressed to General Marshall which is identical with one addressed to President, except that opening paragraph extends Ho Chi-Minh's congratulations to General Marshall on his appointment to China and expressed conviction that an understanding of real situation in Vietnam can make some small contribution to task in China which confronts him.

SMITH

Shown to WO 8:45 p.m. Feb 14.

WTD

SECRET

C-O-P-Y

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The Encyclopedia Americana (1920)/Jagannath

JAGANNATH, or JUGGERNAUT (Sanskrit, Jagannâtha, lord of the world, one of the names of Vishnu), called by the natives Puri, a town and celebrated temple of Hindustan, in the presidency of Bengal, province of Orissa, on the Bay of Bengal, 48 miles south of Kattack. The town derives all its importance from the temple. This, the most celebrated shrine in Hindustan, was completed in the 12th century, at an enormous expense. The worship of Jagannath, the God of the people, aims at a catholicity with every form of Indian devotion

and at the incorporation therein of every Indian conception of God. The main street of the city, at the extremity of which the temple stands, consists entirely of religious structures built of stone. The gardens here produce the finest fruits in the province. The temple stands near the shore, in a waste, sandy tract, and appears like a shapeless mass of stone. The idol is a carved block of wood, with a hideous face, painted black, and a distended blood-red mouth, and is magnificently dressed. On festival days the throne of the image is placed on a high tower moving on wheels. Long ropes are attached to the tower, by which the people draw it along. The belief that devotees used to cast themselves headlong in front of this car to be crushed to death probably grew out of the accidental fatalities sometimes occurring. Every year pilgrims flock in crowds to the temple.


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Ho Chi Minh to HST.

To the PRESIDENT of the UNITED STATES OF AMERICA,

 * DEAR MR PRESIDENT,

I avail myself of this opportunity to thank you and the people of United States for the interest shown by your representatives at the United Nations Organization in favour of the dependent peoples.

Our VIETNAM people, as early as 1941, stood by the Allies' side and fought against the Japanese and their associates, the French colonialists.

From 1941 to 1945 we fought bitterly, sustained by the patriotism of our fellow-countrymen and by the promises made by the Allies at YALTA, SAN FRANCISCO and POTSDAM.

When the Japanese were defeated in August 1945, the whole Vietnam territory was united under a Provisional Republican Government which immediately set out to work. In five months, peace and order were restored, a democratic republic was established on legal bases, and adequate help was given to the Allies in the carrying out of their disarmament mission.

But the French colonialists, who had betrayed in war-time both the Allies and the Vietnamese, have come back and are waging on us a murderous and pitiless war in order to reestablish their domination. Their invasion has extended to South Vietnam and is menacing us in North Vietnam. It would take volumes to give even an abbreviated report of the crimes and assassinations

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Số

they are committing every day in the fighting area.

This aggression is contrary to all principles of international law and to the pledges made by the Allies during the World War. It is a challenge to the noble attitude shown before, during and after the war by the United States Government and People. It violently contrasts with the firm stand you have taken in your twelve point declaration, and with the idealistic loftiness and generosity expressed by pour delegates to the United Nations Assembly, MM BYRNES, STATTINIUS and J.F. DULLES.

The French aggression on a peace-loving people is a direct menace to world security. It implies the complicity, or at least, the connivance of the Great Democracies. The United Nations ought to keep their words. They ought to interfere to stop this unjust war, and to show that they mean to carry out in peace-time the principles for which they fought in war-time.

Our Vietnam people, after so many years of spoliation and devastation, is just beginning its building-up work. It needs security and freedom, first to achieve internal prosperity and welfare, and later to bring its small contribution to world-reconstruction.

These security and freedom can only be guaranteed by our independence from any colonial power, and our free cooperation with all other powers. undefined and champions of World Justice to take a decisive step in support of our independence.

What we ask has been graciously granted to the Philippines.

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Like the Philippines our goal is full independence and full cooperation with the UNITED STATES. We will do our best to make this independence and cooperation profitable to the whole world.

 * I am, Dear Mr PRESIDENT,

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 charms and incantations for the prevention or cure of the “blacan blezene” (black blain) and the relief of the “elfshot” creatures. In the 18th and 19th centuries it sometimes spread like an epizootic over the whole of Europe, from Siberia to France. It was in this malady that disease-producing germs (bacteria) were first discovered, in 1840, by Pollender of Wipperfürth, and, independently, by veterinary surgeon Brauell of Dorpat, and their real character afterwards verified by C. J. Davaine (1812–1882) of Alfort in 1863; and it was in their experiments with this disease that Toussaint, Pasteur and J. B. Chauveau first showed how to make the morbific poison its own antidote. (See .)

The symptoms vary with the species of animal, the mode of infection, and the seat of the primary lesion, internal or external. In all its forms anthrax is an inoculable disease, transmission being surely and promptly effected by this means, and it may be conveyed to nearly all animals by inoculation of a wound of the skin or through the digestive organs. Cattle, sheep and horses nearly always owe their infection to spores or bacilli ingested with their food or water, and pigs usually contract the disease by eating the flesh of animals dead of anthrax.

Internal anthrax, of cattle and sheep, exhibits no premonitory symptoms that can be relied on. Generally the first indication of an outbreak is the sudden death of one or more of the herd or flock. Animals which do not die at once may be noticed to stagger and tremble; the breathing becomes hurried and the pulse very rapid, while the heart beats violently; the internal temperature of the body is high, 104° to 106° F.; blood oozes from the nose, mouth and anus, the visible mucous membranes are dusky or almost black. The animal becomes weak and listless, the temperature falls and death supervenes in a few hours, being immediately preceded by delirium, convulsions or coma. While death is usually rapid or sudden when the malady is general, constituting what is designated splenic apoplexy, internal anthrax in cattle is not invariably fatal. In some cases the animal rallies from a first attack and gradually recovers.

In the external or localized form, marked by the formation of carbuncles before general infection takes place, death may not occur for several days. The carbuncles may appear in any part of the body, being preceded or accompanied by fever. They are developed in the subcutaneous connective tissue where this is loose and plentiful, in the interstices of the muscles, lymphatic glands, in the mucous membranes of the mouth and tongue (glossanthrax of cattle), pharynx and larynx (anthrax angina of horses and pigs), and the rectum. They begin as small circumscribed swellings which are warm, slightly painful and oedematous. In from two to eight hours they attain a considerable size, are cold, painless and gangrenous, and when they are incised a quantity of a blood-stained gelatinous exudate escapes. When the swellings have attained certain proportions symptoms of general infection appear, and, running their course with great rapidity, cause death in a few hours. Anthrax of the horse usually begins as an affection of the throat or bowel. In the former there is rapid obstructive oedema of the mucous membrane of the pharynx and larynx with swelling of the throat and neck, fever, salivation, difficulty in swallowing, noisy breathing, frothy discharge from the nose and threatening suffocation. General invasion soon ensues, and the horse may die in from four to sixteen hours. The intestinal form is marked by high temperature, great prostration, small thready pulse, tumultuous action of the heart, laboured breathing and symptoms of abdominal pain with straining and diarrhoea. When moved the horse staggers and trembles. Profuse sweating, a falling temperature and cyanotic mucous membranes indicate the approach of a fatal termination.

In splenic fever or splenic apoplexy, the most marked alterations observed after death are—the effects of rapid decomposition, evidenced by the foul odour, disengagement of gas beneath the skin and in the tissues and cavities of the body, yellow or yellowish-red gelatinous exudation into and between the muscles, effusion of citron or rust-coloured fluid in various cavities, extravasations of blood and local congestions throughout the body, the blood in the vessels generally being very dark and tar-like. The most notable feature, however, in the majority of cases is the enormous enlargement of the spleen, which is engorged with blood to such an extent that it often ruptures, while its tissue is changed into a violet or black fluid mass.

The bacillus of anthrax, under certain conditions, retains its vitality for a long time, and rapidly grows when it finds a suitable field in which to develop, its mode of multiplication being by scission and the formation of spores, and depending, to a great extent at least, on the presence of oxygen. The morbid action of the bacillus is indeed said to be due to its affinity for oxygen; by depriving the red corpuscles of the blood of that most essential gas, it renders the vital fluid unfit to sustain life. Albert Hoffa and others assert that the fatal lesions are produced by the poisonous action of the toxins formed by the bacilli and not by the blocking up of the minute blood-vessels, or the abstraction of oxygen from the blood by the bacilli.

It was by the cultivation of this micro-organism, or attenuation of the virus, that Pasteur was enabled to produce a prophylactic remedy for anthrax. His discovery was first made with regard to the cholera of fowls, a most destructive disorder which annually carries off great numbers of poultry. Pasteur produced his inoculation material by the cultivation of the bacilli at a temperature of 42° C. in oxygen. Two vaccines are required. The first or weak vaccine is obtained by incubating a bouillon culture for twenty-four days at 42° C., and the second or less attenuated vaccine by incubating a bouillon culture, at the same temperature, for twelve days. Pasteur’s method of protective inoculation comprises two inoculations with an interval of twelve days between them. Immunity, established in about fifteen days after the injection of the second vaccine, lasts from nine months to a year.

Toussaint had, previous to Pasteur, attenuated the virus of anthrax by the action of heat; and Chauveau subsequently corroborated by numerous experiments the value of Toussaint’s method, demonstrating that, according to the degree of heat to which the virus is subjected, so is its inocuousness when transferred to a healthy creature. In outbreaks of anthrax on farms where many animals are exposed to infection immediate temporary protection can be conferred by the injection of anthrax serum.

Human Beings.—For many years cases of sudden death had been observed to occur from time to time among healthy men engaged in woollen manufactories, particularly in the work of sorting or combing wool. In some instances death appeared to be due to the direct inoculation of some poisonous material into the body, for a form of malignant pustule was observed upon the skin; but, on the other hand, in not a few cases without any external manifestation, symptoms of blood-poisoning, often proving rapidly fatal, suggested the probability of other channels for the introduction of the disease. In 1880 the occurrence of several such cases among woolsorters at Bradford, reported by Dr J. H. Bell of that town, led to an official inquiry in England by the Local Government Board, and an elaborate investigation into the pathology of what was then called “woolsorters’ disease” was at the same time conducted at the Brown Institution, London, by Professor W. S. Greenfield. Among the results of this inquiry it was ascertained: (1) that the disease appeared to be identical with that occurring among sheep and cattle; (2) that in the blood and tissues of the body was found in abundance, as in the disease in animals, the Bacillus anthracis, and (3) that the skins, hair, wool, &c., of animals dying of anthrax retain this infecting organism, which, under certain conditions, finds ready access to the bodies of the workers.

Two well-marked forms of this disease in man are recognized, “external anthrax” and “internal anthrax.” In external anthrax the infecting agent is accidentally inoculated into some portion of skin, the seat of a slight abrasion, often the hand, arm or face. A minute swelling soon appears at the part, and develops into a vesicle containing serum or bloody matter, and varying in size, but seldom larger than a shilling. This vesicle speedily bursts and leaves an ulcerated or sloughing

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64 of their Improvements to enhance the Price. Your Petitioners therefore pray, That a law may be passed for their relief, giving the right of Pre-emption to all those who may have so settled on the public lands, and also as one of the more sure means of populating the Country as of enhancing the value of the United States lands remaining undisposed of in the Territory. They further pray, that provision may be made in the said Law for securing a certain part of every Section of Such public land to those who will actually settle and cultivate the same.

The United States having pledged themselves in the Ordinance that Schools and the means of Education should be forever encouraged, and having in all the Sales of land heretofore made, reserved considerable portions thereof for that purpose.

Your memorialists, therefore, humbly pray that a law may be passed making a grant of lands for the support of the Schools and Seminaries of learning to the several Settlements in the Illinois, the Settlement of Vincennes, and that of Clark's Grant, near the Rapids of the Ohio.

The means of communication as well between the several Settled parts of the Territory as between the Territory and the State of Kentucky, being extremely difficult and inconvenient, as well for want of good Roads as for want of houses of Entertainment, and as neither of those objects can be obtained otherwise than by application to the United States who own or may own the lands through which the said Roads must pass.

Your memorialists, therefore, further pray that a law may be enacted granting to such persons as the Governor of the Territory may recommend, Four hundred acres of land to each in such places as the said Governor may designate, not exceeding the distance of Twenty miles from each other, on the road leading from Clark county to Knox county, and from Vincennes in the said County to the Bank of the Ohio opposite to the town of Henderson, in Kentucky: also from Vincennes to Kaskaskia, in Randolph county, and from thence to Lusk's Ferry on the Ohio [15 miles above the mouth of Cumberland river], who will open good waggon roads and Establish houses of Entertainment thereon for Five Years, under such restrictions as to your Wisdom may Seem Necessary.


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Rh And your Memorialists further beg leave to represent that one of the mostindispensable articles of life (Salt) is very Scarse and difficult to be obtained, That for the want of a sufficient number of Salt Springs in their Country, that difficulty must increase with the population, and if effectual methods are not taken to secure the Timber in the neighbourhood of the Salt Springs [near Shawneetown] from being willfully or carelessly wasted and destroyed, they will in a very few years indeed be utterly destitute of that very valuable article; that there is but one Salt Spring known in the Country of any value, and that is situate below the mouth of the Wabash River, Commonly called the Saline, and is very advantageously placed for the accommodation of most of the Inhabitants of the Territory, and has, moreover, been lately ceded by the Indians to the general Government.

Your memoralists, therefore, humbly pray the Congress of the United States to extend their Bounty to this Territory as they have lately done to that Northwest of the Ohio, and vest the said Salt Spring in the Legislature of the Territory, as soon as it is formed in trust, for the use of the Territory, and untill the Legislature be formed, that the management of said spring be committed to the Governor of the Territory, or to such other person as the President of the United States may think proper to appoint.

By a Resolve of Congress of the 29th August, 1788, confirmed by an Act of the United States of the 3d March, 1791, a donation of Four hundred acres of land is given to each of those persons who were heads of Families in the Illinois Country on or before the year 1783, which the Governor of the Territory was directed to cause to be laid off to the several claimants in a form of a Parallelogram adjoining the several Villages therein mentioned.

The whole of the lands adjoining those Villages were before the passage of the above Resolve the private property of Individuals who claimed the same by Virtue of old grants made to them and their ancestors during the time of the French government so that the Governor could not cause the said donation to be laid off in the form and manner designated by the said Resolve. This has been very detrimental to the several Grantees, and in a great measure prevented the further population of the Country, your memorialists however beg leave to observe.


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66 that if the said donation lands are directed to be laid off in distinct Bodies for each Village, by far the greatest part of them must from the very large and extensive Prairies with which the whole of that country abounds be wholly and absolutely useless through the entire want of Timber.

Your memoralists therefore pray you to take the situation of the antient Inhabitants of the Illinois Country into Consideration and as the humane Intention of Congress was to give such lands as would be useful, that you will permit the said Grantees, their Heirs and assigns especially after a period of Fourteen years, to locate their said donation of Four hundred acres of land in separate Tracts, in such parts of the Illinois Country to which the Indian titles may have been extinguished, and that the Governor of the Territory may be authorized to issue Patents therefor. This permission to locate the lands in separate Tracts, will not it is conceived be prejudicial to the United States, as the value of the lands in the neighbourhood of each Settled Tract will thereby be considerably augmented. Your memorialists further shew that they view that part of the ordinance for the Government of the Territory which requires a freehold qualification in fifty acres of land as Electors for members to the general assembly as subversive of the liberties of the Citizens and tending to throw too great a weight in the Scale of wealth. They therefore pray that the right of Suffrage (in voting for representatives to the general assembly) may be extended to the free male Inhabitants of the Territory of the age of Twenty one years and upwards, but under such Regulations and Restrictions as to you in your Wisdom may seem proper.

Since the Erection of the Territory into a separate Government, the Attorney General [John Rice Jones] therof has prosecuted not only for offenses committed against the Municipal Laws of the Territory but also against the Laws of the United States, and has been obliged at three different Times to travel one hundred and sixty miles, from his home to the seat of the Territorial Government to prosecute offenders against those Laws, and yet he has received no Compensation for his Services either from the United States or the Territory, nor is it probable that the Territory can afford to allow him any Salary for his future services.

Your memorialists, therefore, pray that a Law may be


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Rh passed allowing a Salary to the Attorney-General of the Territory adequate to the important services which are rendered by that officer to the United States as well as to the Territory.

Your memorialists are well aware that the consideration of the numerous objects contemplated by this memorial will require more time than can well be spared from the important and general concenis of the Union, but when they reflect upon their neglected and orphan-like Situation they are emboldened to hope that their wants and wishes will meet with all the indulgence and attention necessary to secure to them the relief which is so essential to their welfare and happiness.

Done at Vincennes in the Indiana Territory the twenty-eighth day of December in the Year of our Lord One Thousand Eight Hundred and Two, and of the Independence of the United States the Twenty-Seventh.

By order of the Convention. , President, & Delegate from the County of Knox Teste: John Rice Jones,
 * Secretary

 December 28, 1802 Indiana Historical Society Publications, II, 470

In Convention, Vincennes, Indiana Territory To The Honorable, The Speaker of the House of Representatives of the United States:

Sir—The people of the Indiana Territory, having by their representatives in general convention assembled, determined to suspend, for a term of years, the operation of the sixth article of Compact between the United States and the people of the Territory, I have the honor herewith to inclose you for the information of the house of Representatives, the instrument declaratory of their consent. I have the honor to be, with perfect respect. Sir, , President, and Delegate from the County of Knox(By order of the Convention)


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did not run into the cave after her brother Bunny. She stood, hugging her doll close to her, under a big, evergreen tree, so that only a few drops of rain splashed on her.

Bunny Brown, standing in the "front door" of the cave, as he called it, looked at his sister.

"Come on in, Sue!" he called. "It's nice here, and you can't get wet at all."

"I—I don't want to," Sue answered.

"Why not?" Bunny wanted to know.

"'Cause," and that was all Sue would say. Then it began to rain harder, and the drops even splashed down through the thick branches of the evergreen tree.

"Oh, come on!" cried BunnY. "It's nice here, and dry, Sue. Why won't you come?"

"'Cause I don't like those robbers!"


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Bunny Brown and His Sister Sue at Camp Rest-a-While Sue at last. "I'd rather stay out in the rain than go in with those robbers."

"What robbers?" asked Bunny, his eyes opening wide.

"You said that was a robbers' cave," declared Sue, "and I don't like 'em."

Bunny laughed.

"There's no robbers here. Sue," he said. "I only meant that this looks just like the pictures of a robbers' cave. There isn't any robbers here. Come on in. It's nice and dry here."

"Are you sure there's no robbers?" Sue wanted to know.

"Sure," said Bunny. "Listen!" He went back a little farther in the cave and cried:

"Robbers! Robbers! Go on away! That will drive 'em off, Sue," he said. "Now come on in."

The little girl waited a half minute, to make sure no robbers came out after Bunny's call. Then she, too, ran into the cave.

"Isn't it nice here?" Bunny asked.

"Ye—yes, I—I guess so," and Sue spoke slowly. She was not quite sure about it, "But it—it's dark," she went on.


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230 "All caves are dark," Bunny Brown answered. "They have to be dark or they wouldn't be caves. Nobody ever saw a light cave."

"Well, I like a light cave best," said Sue. "How long has we got to stay here, Bunny?"

"Till Daddy comes for us, I guess," he said. "We can't walk back to camp all alone. I don't know the way. We'd get losted worse than we are now."

"Has we got to stay here all night?" Sue wanted to know.

"Well, maybe," said Bunny slowly. "But we could easy sleep here. There's some nice dried leaves we could make into a bed, and we've some of our lunch left. We can eat that for supper, and save a little for breakfast."

"What will we give Splash?" asked Sue.

She had looked over Bunny's shoulder as he now opened the lunch basket. There did not seem very much left for two hungry children and a dog. Splash was now nosing about in the cave. He did not bark, and Bunny and Sue knew there could be no one in the hole but themselves—no wild animals or anything.


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Bunny Brown and His Sister Sue at Camp Rest-a-While "There isn't enough to give Splash much," said Bunny slowly. "But maybe he can dig himself up a bone in the woods. We can leave the crusts for him. Splash likes crusts."

"I don't," Sue said. "He can have all of mine."

Bunny Brown and his sister Sue had not yet learned to like the crusts of their bread. But Splash was not so particular.

The wind was now blowing harder, and the rain was flowing in the front of the cave. It blew in the faces of the children.

"Come on farther back," said Bunny, as he saw Sue wrapping her dress around her doll to keep off the rain.

"It—it's too dark," Sue answered. Bunny walked back a little way. Then he cried:

"Oh, Sue. Come on back here. It's real light here. There's a chimbly here and the light comes down it fine!"

"You come and get me—I can't see—it's so dark," Sue answered.

Bunny had left her standing near the front part of the cave, where it was still light, and


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232 he had run back into the dark part. There, half way back, he had found a place where there was a hole in the roof—a "chimbly," as Bunny called it.

Through this hole, or chimney, light came down, but between that place, and the entrance, was a dark spot. And it was this dark patch that Sue did not want to cross alone.

"I'll come and get you," Bunny called, and, a minute later, he and Sue were standing together under the hole in the cave roof. Some few drops of rain came down this chimney, but by standing back a little way the children could keep nice and dry, and, at the same time, they were not in the dark.

"Isn't this nice, Sue?" asked Bunny.

"Yes," she said. "I like it better here."

It was a good place for the children to be in out of the storm. They were far enough back in the cave now so that the wind could not blow on them, and no rain could reach them. Splash had come this far back into the cave with them, and was sniffing about.

Bunny walked around the light place, and found some boxes and old bags. In one of


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Bunny Brown and His Sister Sue at Camp Rest-a-While the boxes were some pieces of dried bread, and an end of bacon. There was also a tin pail and a frying pan. And, off to one side, were some ashes. Bunny also saw where a pile of bags had been made into a sort of bed.

"Look, Sue," said the little boy. "I guess real people used to live in this cave. Here is where they made their fire, and cooked, and they slept on the pile of bags. We can sleep there to-night, if daddy doesn't come after us."

"But I hope he comes!" exclaimed Sue.

Bunny hoped so, too, but he thought he wouldn't say so. He wanted to be brave, and make believe he liked it in the cave.

"I—I'm thirsty," said Sue, after a bit. "I want a drink. Bunny."

"I'll give you some of the milk, Sue. There's half a bottle of it left."

"I'd rather have water. Bunny."

"I don't guess there's any water here, Sue," answered Bunny.

Then he listened to a sound. It was Splash, lapping up water from somewhere in the cave. It did not sound very far off.

"There's water!" Bunny cried. "Splash


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234 has found a spring. Now I can get you a drink, Sue. Splash, where is that water?"

Splash barked, and came running to his little master. Bunny walked to the place from which Splash had come, and there he found a spring of water coming out of the rocky side of the cave. It fell into a little puddle, and it was from this puddle that Splash had taken his drink. Bunny held a cup under the little stream of water and got some foi Sue. Then he took a drink himself.

"Say, this cave is fine!" he cried. "It's got water in it and a place for a fire. All the smoke would go up that hole. We'll get Bunker and daddy and mother and Uncle Tad and come here and have a picnic some day. Don't you like it, Sue?"

"I—I'd rather be back at Camp Rest-a-While," said the little girl. "Can't we go?"

"I'll go and see how hard it's raining," said the little boy.

He went to the front door of the cave, and looked out. It was storming very hard now. The wind was blowing the limbs of the trees about, and dashing the rain all over.


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Bunny Brown and His Sister Sue at Camp Rest-a-While "We can't walk home in this storm," said Bunny to Sue. We'll have to stay in this cave until they come for us."

"All right," Sue said. "Then let's eat."

The children ate some more of the lunch they had brought with them.

"Now let's make the bed," said Sue. "We'll sleep on a pile of the bags, Bunny, and pull some of 'em over us for covers. Splash won't need any covers. He never sleeps in a bed."

Bunny and Sue had often "played house," and they knew how to make the old blankets, and pieces of carpet they found in the cave, into a sort of bed. It was not so light now, for it was coming on toward night, and the sky was covered with clouds.

"If we shut our eyes and go to sleep we won't mind the dark," said Bunny.

"All right—let's," agreed Sue.

They cuddled up on the bags, their arms around one another, with Sue's doll held close in her hand, while Splash lay down not far from them.

Bunny was not sure he had been asleep.


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236 Anyhow he suddenly opened his eyes, and looked toward the chimney hole in the roof of the cave. A little light still came down it. But something else was also coming down. Bunny saw a big boy—or a small man—sliding down a grapevine rope into the cave. First Bunny saw his feet—then his legs—then his body. Bunny wondered who was coming into the cave. He made up his mind to find out.

"Who is there?" he suddenly called. "Who are you? What do you want in our cave?"

The figure sliding down the piece of grapevine into the cave, through the chimney hole, suddenly fell in a heap on the floor, close to where Bunny and Sue were lying on the pile of bags. Splash jumped up and began to bark loudly.


text: Bunny Brown and His Sister Sue at Camp Rest-a-While/Chapter 24


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tried to be brave, but when he saw someone come into the cave in the darkness, in such a queer way, the little boy did not know what to do. He thought of Sue, and felt that he must not let her get hurt, no matter what else happened.

"Oh, Bunny!" cried Sue. "Is that one of the robbers? Is it, Bunny? If it is I don't want to stay here! You said there weren't any but picture book robbers in this cave, Bunny Brown!"

Bunny did not answer right away. He did not know what to tell Sue.

But the big boy who had dropped down through the chimney hole straightened up suddenly. Bunny could see him patting Splash on the head.

And that was rather strange, for Splash did


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238 not easily make friends with strangers. He would not bite them, but he would bark at them, until some of his friends had said it wae all right, and that he need bark no more.

But, after his bark of surprise this time, Splash seemed to have suddenly made friends with the big boy who had come sliding down the chimney hole of the cave.

"Who—who are you?" asked Bunny again.

Instead of answering the big boy laughed. Then he asked:

"Are you Bunny Brown and his sister Sue?"

"Ye—yes—yes, we are," Bunny said. "But how did you know?"

"Oh, I can tell, all right."

Splash seemed very glad to meet the strange boy. There was still light enough coming down the chimney hole for Bunny to see the dog's wagging tail. And Splash did not wag his tail for persons he did not like. This must be a friend.

"Is—is you a robber?" asked Sue. She had hidden her face in the pile of bags, and was holding closely to her doll.

Again the big boy laughed.


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Bunny Brown and His Sister Sue at Camp Rest-a-While "No, I'm not a robber," he said, "though I did take a piece of your mother's bacon. But I'll pay her back for it. How in the world did you find my cave, and where is your father, or Bunker Blue? And what are you doing out alone in this storm? Are you"

But Bunny Brown broke in on the questions.

"Oh, I know who you are! I know who you are!" Bunny cried. "You're Tom Vine who ran away from us! Why did you run away? Daddy has been looking for you. You are Tom Vine; aren't you?"

"Yes, Bunny, I am. Wait a minute and I'll light a lantern, and you can see me better. Look out, Splash, so I won't step on you."

So that was why Splash had made such good friends with the big boy who came down the cave chimney hole—Splash knew Tom Vine, of course, even in the darkness.

Tom walked over to one of the boxes, and brought out a lantern. This he lighted. Bunny and Sue blinked their eyes at the sudden light, but they were soon used to it. Then they looked at Tom.


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240 Yes, it was he. But he was even more ragged than when they had first seen him. He was laughing, though, and did not seem sad.

"And to think when I came home, and slid down the chimney of my cave, which I sometimes do, when I don't want to go around to the front door—to think when I did this I should find Bunny Brown and his sister Sue here!" said Tom. "How in the world did, you find me?"

"We weren't looking for you," answered Bunny. "We were in the boat, with Bunker Blue. He went on an island to fish, and we sailed away with the umbrella. We landed here and I found this cave, to get out of the rain. I told Sue it was a make-believe robbers' cave."

"Well, I guess I'm the only robber who ever lived in it," said Tom. "But what are you children going to do? Tell me all about how you got here."

This Bunny and Sue did, from the time they started out with Bunker Blue, until Bunny opened his eyes to see Tom sliding down the grapevine rope.


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Bunny Brown and His Sister Sue at Camp Rest-a-While "And now I'll tell you about myself," said Tom.

"Have you been living here in this cave ever since you went away from our camp?" asked Bunny.

"Yes," answered Tom. "This has been my home. No one knew I was here. I wanted to keep out of sight of Mr. Trimble, for fear he'd make me go back to his farm."

"Oh, he won't make you go back," said Bunny. "He's sorry he was so cross to you. He told daddy so; didn't he, Sue?"

"Yes, he did. I'm glad we found you, Tom," and she put her little hand in his big one.

"And I'm glad I found you and Bunny, Sue. And I'm glad that Mr. Trimble isn't looking for me. I was getting tired of hiding out this way. I want to go back to your camp."

"You can come," said Bunny. "Daddy wants you, I know, for he said he did. Come on back now."

"Wait a minute," said Tom. "First I'll tell you how I came here. And then, I guess, we'll have to stay until morning, as it is storming too bad to leave the cave now."


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242 Tom then told that he had heard Mr. Trimble was looking for him, to make him go back to the farm.

"And, as I was afraid he'd catch me, I ran away from your camp that day when I went for the pail of water," said Tom. "As I was at the spring I saw Mr. Trimble going past behind some bushes. He didn't see me, because I stooped down. And when he got past I ran away. I didn't want him to get me.

"I found this cave, and I've lived in it. I took some old boxes and bags from a barn. They were thrown away, so no one wanted them, I knew. Then I found this lantern and I brought that here."

"How did you get anything to eat?" asked Bunny.

"Well, I took that," said Tom. "In the night I went back to your camp, and took some things. I didn't think your folks would care very much."

"They didn't," said Bunny. "Did you take the pie and the bacon and eggs?"

"Yes," said Tom, "I did. I have earned


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Bunny Brown and His Sister Sue at Camp Rest-a-While some money, though, and I'll pay for them."

"And did you knock down the pile of tins?" Bunny asked, "and make the noise in the night?"

"Yes," laughed Tom. "I thought sure your folks would catch me then, but I got safely away. And ever since then I've stayed in this cave. I found it by accident. It made a nice dry place. During the day I would go off to different farms and work enough to earn a little money to buy things to eat. All the while I was afraid Mr. Trimble would find me. He was such a mean man."

"But he's turned good now," declared Bunny, "and he's sorry he was bad to you. He wouldn't even shut you up in a smoke-house," and Bunny told of finding the fox in the little house.

"So then I can go back to your camp, and Mr. Trimble won't try to get me; will he?" asked Tom.

"Nope, he won't hurt you at all," said Bunny. "And please can't we go back to our camp now? Daddy and mother will be so worried about us."


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244 "Why, yes, I guess I can take you," said Tom. "It isn't very far, and there's a good road. I see you have an umbrella. That will keep Sue dry. You and I won't mind getting wet, Bunny; will we?"

"Nope," said the little fellow.

When they went to the entrance of the cave they found that the rain had stopped, and the moon was shining. It was quite light in the woods. Leading Bunny and Sue by the hands, with Splash following after, Tom started for Camp Rest-a-While. He stopped for a moment on top of the cave, to show the children the chimney hole, and how he had slid down it by holding on to a long grapevine, that twined around a tree growing near the hole. The grapevine was like a long rope.

Through the woods went Bunny, Sue and Tom. As they came near the camp they saw lanterns flashing, and voices called:

"Bunny! Bunny Brown! Sue! Sue! Where are you?"

"Here we are. Daddy! Here we are!" cried Bunny and Sue together. "And Tom Vine is with us!" added Bunny.


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Bunny Brown and His Sister Sue at Camp Rest-a-While Those carrying the lantern rushed forward, and soon Bunny and Sue were clasped in their father's and mother's arms, while Uncle Tad and Bunker were shaking hands with Tom, and listening to his story of how he had found the children in the cave where he made his home.

"And to think you two went off in a boat with an umbrella for a sail!" cried Mother Brown to the children. "Don't you ever do it again!"

"We won't!" promised Bunny. "But what happened to you, Bunker?"

"Well, after you left me on the island," said the red-haired boy, "I waited until I saw your father coming after me in a boat. He took me to camp, and I told him I thought you and Sue had drifted down the lake. So we set out to find you, but you got here all right."

"And I don't want to sleep in any more caves," said Sue.

"I like it," Bunny said. "It was nice!"

The children were soon asleep in their cots in the camp tent, and after Tom had told his


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246 story to Mr. and Mrs. Brown, he, too, was given his old bed. He had nothing more to fear from Mr. Trimble, and he need not have run away, only he was afraid of the farmer. And for that reason he did not go back to camp, or send any word to Mr. Brown.

But everything came out all right, and Mr. Trimble came over and told Tom how sorry he was for having been so unpleasant as to make him run away.

Bunny Brown and his sister Sue stayed at Camp Rest-a-While all that summer and they had much fun, and many more adventures, but I have no room to tell you about them in this book. Perhaps I may write another volume about them later. As for Tom Vine, he was taken to live in Bellemere, where he worked at Mr. Brown's boat business with Bunker Blue. He did not have to live in a cave any more, and had a good home.

And now, having told all there is to tell, I will let you say good-bye to Bunny Brown and his sister Sue.


text: Bunny Brown and His Sister Sue at Camp Rest-a-While/Chapter 25


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1533.] Perhaps in the past winter he had been acting out a deep intrigue—perhaps he was drifting between rival currents, and yielded in any or all directions as the alternate pressure varied; yet whatever had been the meaning of his language, whether it was a scheme to deceive Henry, or was the expression only of weakness and good-nature desiring to avoid a quarrel to the latest moment, the decisive step which had been taken in the marriage, even though it was nominally undivulged, obliged him to choose his course and openly adhere to it. After the experience of the past, there could be no doubt what that course would be.

On the 12th of May a citation was issued against the King of England, summoning him to appear by person or proxy at a stated day. It had been understood that no step of such a kind was to be taken before the meeting of the Pope and Francis; Bennet, therefore, Henry's faithful secretary, hastily inquired the meaning of this measure. The Pope told him that it could not be avoided, and the language which he used revealed to the English agent the inevitable future. The King, he said, had defied the inhibitory brief which had been lately issued, and had incurred excommunication; the Imperialists insisted that he should be proceeded against for contempt, and that the excommunication should at once be pronounced. However great might be his own personal reluctance, it was not possible for him to remain passive; and if he declined to resort at once to the more extreme exercise of his power, the hesitation was merely until the


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4 was prepared to enforce the censures of the Church with the strong hand. It stood not 'with his honour to execute such censures,' he said, 'and the same not to be regarded.' But there was no wish to spare Henry; and if Francis could be detached from his ally, and if the condition of the rest of Christendom became such as to favour the enterprise, England might evidently look for the worst which the Pope, with the Catholic powers, could execute. If the Papal Court was roused into so menacing a mood by the mere intimation of the secret marriage, it was easy to foresee what would ensue when the news arrived of the proceedings at Dunstable. Bennet entreated that the process should be delayed till the interview; but the Pope answered coldly that he had done his best and could do no more; the Imperialists were urgent, and he saw no reason to refuse their petition. This was Clement's usual language, but there was something peculiar in his manner. He had been often violent, but he had never shown resolution, and the English agents were perplexed. The mystery was soon explained. He had secured himself on the side of France; and Francis, who at Calais had told Henry that his negotiations with the See of Rome were solely for the interests of England, that for Henry's sake he was marrying his son into a family beneath him in


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1533.] rank, that Henry's divorce was to form the especial subject of his conference with the Pope, had consented to allow these dangerous questions to sink into a secondary place, and had relinquished his intention, if he had ever seriously entertained it, of becoming an active party in the English quarrel.

The long-talked-of interview was still delayed. First it was to have taken place in the winter, then in the spring; June was the date last fixed for it, and now Bennet had to inform the King that it would not take place before September; and that, from the terms of a communication which had just passed between the parties who were to meet, the subjects discussed at the conference would not be those which he had been led to expect. Francis, in answer to a question from the Pope, had specified three things which he proposed particularly to 'intreat.' The first concerned the defence of Christendom against the Turks, the second concerned the general council, and the third concerned 'the extinction of the Lutheran sect.' These were the points which the Most Christian King was anxious to discuss with the Pope. For the latter good object especially, 'he would devise and treat for, the provision of an army.' In the King of England's cause, he trusted 'some means, might be found whereby it might be compounded;' but if persuasion failed, there was no fear lest he should have recourse to any other method.

It was this which had given back to the Pope his


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6 courage. It was this which Bennet had now to report to Henry. The French alliance, it was too likely, would prove a broken reed, and pierce the hand that leant upon it.

Henry knew the danger; but danger was not a very terrible thing either to him or to his people. If he had conquered his own reluctance to risk a schism in the Church, he was not likely to yield to the fear of isolation; and if there was something to alarm in the aspect of affairs, there was also much to encourage. His Parliament was united and resolute. His Queen was pregnant. The Nun of Kent had assigned him but a month to live after his marriage; six months had passed, and he was alive and well; the supernatural powers had not declared against him; and while safe with respect to enmity from above, the earthly powers he could afford to defy. When he finally divorced Queen Catherine, he must have foreseen his present position at least as a possibility, and if not prepared for so swift an apostasy in Francis, and if not yet wholly believing it, we may satisfy ourselves he had never absolutely trusted a prince of metal so questionable.

The Duke of Norfolk was waiting at the French Court, with a magnificent embassy, to represent the English King at the interview. The arrival of the Pope had been expected in May. It was now delayed till September; and if Clement came after all, it would be for objects in which England had but small concern. It was better for England that there should be no meeting at all, than a meeting to devise schemes for the massacre


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1533.] of Lutherans. Henry therefore wrote to the Duke, telling him generally what he had heard from Home; he mentioned the three topics which he understood were to form the matter of discussion; but he skilfully affected to regard them as having originated with the Imperialists, and not with the French King. In a long paper of instructions, in which earnestness and irony were strangely blended, he directed the ambassador to treat his good brother as if he were still exclusively devoted to the interests of England; and to urge upon him, on the ground of this fresh delay, that the interview should not take place at all.

'Our pleasure is,' he wrote, 'that ye shall say that we be not a little moved in our heart to see our good brother and us, being such princes of Christendom, to be so handled with the Pope, so much to our dishonour, and to the Pope's and the Emperor's advancement; seeming to be at the Pope's commandment to come or tarry as he or his cardinals shall appoint; and to depend upon his pleasure when to meet—that is to say, when he list or never. If our good brother and we were either suitors to make request, the obtaining whereof we did much set by, or had any particular matter of advantage to entreat with him, these proceedings might be the better tolerated; but our good brother having no particular matter of his own, and being … that [no] more glory nor surety could happen to the Emperour than to obtain the effect of the three articles moved by the


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8 Pope and his cardinals, we think it not convenient to attend the pleasure of the Pope, to go or to abyde. We could have been content to have received and taken at the Pope's hand, jointly with our good brother, pleasure and friendship in our great cause; [but] on the other part, we cannot esteem the Pope's part so high, as to have our good brother an attendant suitor therefore … desiring him, therefore, in anywise to disappoint for his part the said interview; and if he have already granted thereto—upon some new good occasion, which he now undoubtedly hath—to depart from the same.

'For we, ye may say, having the justness of our cause for us, with such an entire and whole consent of our nobility and commons of our realm and subjects, and being all matters passed, and in such terms as they now be, do not find such lack and want of that the Pope might do, with us or against us, as we would for the obtaining thereof be contented to have a French king our so perfect a friend, to be not only a mediator but a suitor therein, and a suitor attendant to have audience upon liking and after the advice of such cardinals, as repute it among pastymes to play and dally with kings and princes; whose honour, ye may say, is above all things, and more dear to us in the person of our good brother, than is any piece of our cause at the Pope's hands. And therefore, if there be none other thing but our cause, and the other causes whereof we be advertised, our advice, counsel, special desire also and request is, [that our good brother shall] break off the interview, unless the Pope will make suit to him; and [unless] our


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1533.] said good brother hath such causes of his own as may particularly tend to his own benefit, honour, and profit—wherein he shall do great and singular pleasure unto us; giving to understand to the Pope, that ive know ourselves and him both, and look to be esteemed accordingly.'

Should it appear that on receipt of this communication, Francis was still resolved to persevere, and that he had other objects in view to which Henry had not been made privy, the ambassadors were then to remind him of the remaining obligations into which he had entered; and to ascertain to what degree his assistance might be calculated upon, should the Pope pronounce Henry deposed, and the Emperor attempt to enforce the sentence.

After forwarding these instructions, the King's next step was to anticipate the Pope by an appeal which would neutralize his judgment should he venture upon it; and which offered a fresh opportunity of restoring the peace of Christendom, if there was true anxiety to preserve that peace. The hinge of the great question, in the form which at last it assumed, was the validity or invalidity of the dispensation by which Henry had married his brother's widow. Being a matter which touched the limit of the Pope's power, the Pope was himself unable to determine it in his own favour; and the only authority by which the law could be ruled, was a general council. In the preceding winter, the Pope had volunteered to submit the question to this tribunal; but Henry, believing that it was on the point of immediate solution in another way, had then declined, on the ground that it would cause a needless delay. He was


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10 already married, and he had hoped that sentence might be given in his favour in time to anticipate the publication of the ceremony. But he was perfectly satisfied that justice was on his side; and was equally confident of obtaining the verdict of Europe, if it could be fairly pronounced. Now, therefore, under the altered circumstances, he accepted the offered alternative. He anticipated with tolerable certainty the effect which would be produced at Rome, when the news should arrive there of the Dunstable divorce; and on the 29th of June, he appealed formally, in the presence of the Archbishop of York, from the Pope's impending sentence, to the next general council.

Of this curious document the substance was as follows:—It commenced with a declaration that the King had no intention of acting otherwise than became a good Catholic prince; or of injuring the Church or attacking the privileges conceded by God to the Holy See. If his words could be lawfully shown to have such a tendency, he would revoke, emend, and correct them in a catholic spirit.

The general features of the case were then


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1533.] His marriage with his brother's wife had been pronounced illegal by the principal universities of Europe, by the clergy of the two provinces of the Church of England, by the most learned theologians and canonists, and finally, by the public judgment of the Church. He therefore had felt himself free; and, 'by the inspiration of the Most High, had lawfully married another woman.' Furthermore, 'for the common weal and tranquillity of the realm of England, and for the wholesome rule and government of the same, he had caused to be enacted certain statutes and ordinances, by authority of parliaments lawfully called for that purpose.' 'Now, however,' he continued, 'we fearing that his Holyness the Pope … having in our said cause treated us far otherwise than either respect for our dignity and desert, or the duty of his own office required at his hands, and having done us many injuries which we now of design do suppress, but which hereafter we shall be ready, should circumstances so require, to divulge … may now proceed to acts of further injustice, and heaping wrong on wrong, may pronounce the censures and other penalties of the spiritual sword against ourselves, our realm, and subjects, seeking thereby to deprive us of the use of the sacraments, and to cut us off, in the sight of the world, from the unity of the Church, to the no slight hurt and injury of our realm and subjects:

'Fearing these things, and desiring to preserve from


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12 detriment not only ourselves, our own dignity and estimation, but also our subjects, committed to us by Almighty God; to keep them in the unity of the Christian faith, and in the wonted participation in the sacraments; that, when in truth they be not cut off from the integrity of the Church, nor can nor will be so cut off in any manner, they may not appear to be so cut off in the estimation of men; [desiring further] to check and hold back our people whom God has given to us, lest, in the event of such injury, they refuse utterly to obey any longer the Roman Pontiff, as a hard and cruel pastor: [for these causes] and believing, from reasons probable, conjectures likely, and words used to our injury by his Holiness the Pope, which in divers manners have been brought to our ears, that some weighty act may be committed by him or others to the prejudice of ourselves and of our realm; —We, therefore, in behalf of all and every of our subjects, and of all persons adhering to us in this our cause, do make our appeal to the next general council, which shall be lawfully held, in place convenient, with the consent of the Christian princes, and of such others as it may concern—not in contempt of the Holy See, but for defence of the truth of the Gospel, and for the other causes afore rehearsed. And we do trust in God that it shall not be interpreted as a thing ill done on our part, if preferring the salvation of our soul and the relief of our conscience to any mundane respects or favours, we have in this cause regarded more the Divine law than the laws of man, and have


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Catholic Encyclopedia (1913)/Ember-days

Ember-days (corruption from Lat. Quatuor Tempera, four times) are the days at the beginning of the seasons ordered by the Church as days of fast and abstinence. They were definitely arranged and prescribed for the entire Church by Pope Gregory VII (1073-1085) for the Wednesday, Friday, and Saturday after December 13 (S. Lucia), after Ash Wednesday, after Whitsunday, and after September 14 (Exaltation of the Cross). The purpose of their introduction, besides the general one intended by all prayer and fasting, was to thank God for the gifts of nature, to teach men to make use of them in moderation, and to assist the needy. The immediate occasion was the practice of the heathens of Rome. The Romans were originally given to agriculture, and their native gods belonged to the same class. At the beginning of the time for seeding-and harvesting religious ceremonies were performed to implore the help of their deities: in June for a bountiful harvest, in September for a rich vintage, and in December for the seeding; hence their ferioe sementivioe, ferioe messis, and ferioe vindemiales. The Church, when converting heathen nations, has always tried to sanctify any practices which could be utilized for a good purpose. At first the Church in Rome had fasts in June, September, and December; the exact days were not fixed but were announced by the priests. The "Liber Pontificalis" ascribes to Pope Callistus (217-222) a law ordering the fast, but probably it is older. Leo the Great (440-461) considers it an Apostolic institution. When the fourth season was added cannot be ascertained, but Gelasius (492-496) speaks of all four. This pope also permitted the conferring of priesthood and deaconship on the Saturdays of ember week—these were formerly given only at Easter. Before Gelasius the ember days were known only in Rome, but after his time their observance spread. They were brought into England by St. Augustine; into Gaul and Germany by the Carlovingians. Spain adopted them with the Roman Liturgy in the eleventh century. They were introduced by St. Charles Borromeo into Milan. The Eastern Church does not know them. The present Roman Missal, in the formulary for the Ember days, retains in part the old practice of lessons from Scripture in addition to the ordinary two: for the Wednesdays three, for the Saturdays six, and seven for the Saturday in December. Some of these lessons contain promises of a bountiful harvest for those that serve God.

FRANCIS MERSHMAN

title: Catholic Encyclopedia (1913)/Ember-days


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Catholic Encyclopedia (1913)/Embolism

Embolism (Greek: embolismos, from the verb, emballein, "to throw in"), an insertion, addition, interpretation. The word has two specific uses in the language of the Church:

I. The prayer which, in the Mass, is inserted between the Our Father and the Fraction of the Bread: "Libera nos, quaesumus, Domine, ab omnibus malis", etc. It is an interpretation of the last petition. The embolism may date back to the first centuries, since, under various forms, it is found in all the Occidental and in a great many Oriental, particularly Syrian, Liturgies. The Greek Liturgies of St. Basil and St. John Chrysostom, however, do not contain it. In the Mozarabic Rite this prayer is very beautiful and is recited not only in the Mass, but also after the Our Father at Lauds and Vespers. The Roman Church connects with it a petition for peace in which she inserts the names of the Mother of God, Sts. Peter and Paul, and St. Andrew. The name of St. Andrew is found in the Gelasian Sacramentary, so that its insertion in the Embolismus would seem to have been anterior to the time of St. Gregory. During the Middle Ages the provincial churches and religious orders added the names of other saints, their founders, patrons, etc., according to the discretion of the celebrant (see Micrologus)

II. In the calendar this term signifies the difference of days between the lunar year of only 354 days and the solar year of 365.2922 days. In the Alexandrian lunar cycle of 19 years, therefore, seven months were added, one each in the second, fifth, eighth, eleventh, thirteenth, sixteenth, and nineteenth (the embolistic) years. Each embolistic year had 13 lunar months, or 384 days. The lunar calendar was called Dionysian, because Dionysius Exiguus, in the sixth century, recommended the introduction of the Alexandrian Easter cycle of 19 years and computed it for 95 years in advance.

F. G. HOLWECK

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Catholic Encyclopedia (1913)/Ecclesiastical Embroidery

Embroidery, .—That in Christian worship embroidery was used from early times to ornament vestments, is confirmed by numerous notices, especially the statements of the "Liber Pontificalis". For the period before the tenth century no account, even partially satisfactory, has come down to us, either of the methods of producing the embroidery or of the manner and extent of its use. What is incidentally said is not sufficient to make the matter clear, and no embroidery of this period for ecclesiastical purposes has been preserved. The oldest extant examples are the remains of a maniple and of a stole dating from the beginning of the tenth century, in the museum of Durham cathedral, and fragments of an altar-cover of the same century in the National Museum at Ravenna. Vestments magnificently embroidered appeared at the beginning of the eleventh century, such as the chasuble completely covered with pictures embroidered in pure gold, which is preserved in the Bamberg cathedral; the coronation mantle of Hungary, originally also a chasuble; and other specimens of the highest importance not only on account of their costly material and the skill shown in their execution, but even more on account of the deep significance of the pictures. Up to the thirteenth century embroidery in gold thread was the ornamentation mainly used for ecclesiastical purposes. To a certain degree gold embroidery was intended to take the place of figured materials woven with gold thread. Consequently, this embroidery so closely resembles fabrics woven with gold that on superficial examination it could easily be taken for such. At the same time, however, embroidery with silk threads was also practiced, as is shown by the splendid copes preserved at St. Paul in Carinthia.

Ecclesiastical embroidery reached its fullest development in the thirteenth, fourteenth, and the first half of the fifteenth centuries. In this period whatever bore the name of vestment, wherever means allowed, was more or less richly embroidered. The working materials were gold, silver, and silk threads, small disks and spangles cut with a stamp from silver, plain or gilded, spangles and small disks of enamel, real pearls, precious stones, paste diamonds, and coral. The embroidery of figures was the branch of the art most pursued, purely ornamental embroidery being regarded as of subordinate importance. The copes and chasubles covered with pictorial embroidery of a deeply religious character, the aurifrisia (bands) magnificently ornamented with embroidered figures, that were laid on the liturgical clothing and other vestments, the covers and wall-hangings embroidered in striking pictorial designs, the stoles covered with wonderful needlework, all these examples of the art of the needle of that era, still found in large numbers in the church treasuries and museums, show that ecclesiastical embroidery then reached a height never since regained. In the eleventh and twelfth centuries Sicily was famous for its ecclesiastical embroidery; in the thirteenth and fourteenth centuries the workshops of England were more noted than all others. In this latter period mention of English embroidery, called opus anglicanum, is found in almost all inventories of the more important churches of the Continent, even in Italy. The vestment most frequently sent from England into other parts of Western Europe was a cope completely covered with a rich embroidery of figures on a background of vine arabesques or elaborate architecture, the background being worked in gold thread; examples of these copes are still preserved at St. John Lateran at Rome, at Pienza, Vich, and Daroca in Spain, Salzburg, Saint-Bertrand-de-Comminges in France, and elsewhere. A large amount of superb ecclesiastical needlework, splendid specimens of which still exist, was also produced in Germany, France, and Italy; in the last-named country the work of Florence, Siena, Lucca, and Venice was especially noted. In the fifteenth century the finest ecclesiastical embroidery was done in Flanders, where the work most largely produced was of that kind in which couched gold thread was worked over with colored silks. The best examples of this are the mass-vestments of the Order of the Golden Fleece preserved in the Hofburg at Vienna. With the close of the Middle Ages ecclesiastical embroidery began to decline. Instead of the flat stitch, use was now made of the more striking raised embroidery, which frequently degenerated into a purely formal high relief totally unsuited in character to ecclesiastical embroidery. There was a continually growing tendency to aim at brilliant effects and a stately magnificence. At the same time pictorial needlework was less and less in use, owing to the influence of secular embroidery. Needlework for church vestments was limited more and more to purely ornamental designs, taken chiefly from the plant world, and to certain symbolic designs. The art sank to its lowest depths both in design and technic at the commencement of the nineteenth century, during the so-called Biedermaier (honest citizen) period.

Ecclesiastical embroidery flourished in the various provinces of the Byzantine Empire. While the costly needlework produced there was naturally used mainly in the services of the Greek Church, still many pieces were brought into Western Europe. This Byzantine needlework did not fail to influence Western ecclesiastical embroidery. One of the finest examples of art needlework of the Byzantine Empire of the Middle Ages is the imperial dalmatic in the treasury of St. Peter's at Rome, erroneously attributed to the eleventh century; it is, in reality, a Greek saccas (vestment of a Greek bishop or patriarch) worked, probably, in the latter half of the fourteenth century.

At no period has ecclesiastical differed in its technic from secular embroidery. The same varieties of stitches and other art resources have been employed in both cases. No special ordinances have ever been issued by the Church in regard to embroidery for vestments, either as to material, color, use, or design. Good taste, however, requires that the embroidery should harmonize with the character and color-effect of the vestment, and that it should not be too heavy, too crowded, or too stiff.

JOSEPH BRAUN.

EMBROIDERY IN SCRIPTURE.—It is probable that the Israelites learned the art of embroidery during their sojourn in Egypt. The ornamentation of woven fabrics, especially of linen, by needlework in threads of different colors, spun or drawn from various materials, such as wool, flax, or gold, was known to ancient nations. The Greek and Romans acquired the art from the East. The monuments of Assyria and Babylon represent the garments of kings and officials as highly ornamented with what are commonly regarded as embroideries, and specimens of embroidered work have been found in Egyptian tombs. In Ezech., xxvii, 7, mention is made of the "fine broidered linen" used for sails on the ship of Tyre. The first reference to embroidery in Scripture is found in the Book of Exodus (xxvi, 1, 31, 36) in the directions given to Moses concerning the curtains of the Tabernacle, the veil for the Ark, and the hanging in the entrance to the Holy of Holies. The Douay, following the Vulgate, does not distinguish between the two Hebrew expressions M`SH (Ex., xxvi, 1, 31) and M`SH RQM (Ex., xxvi, 36). The former is translated in the Revised Version by "the work of a cunning workman" and seems to refer to the weaving of figured designs from different colored threads; the latter may have been real embroidery, or needlework, called in the later books RQMH.

Besides the hanging at the entrance of the Tabernacle (Ex., xxvi, 36), the hanging in the entrance of the court (Ex., xxvi, 16) and the girdle of the high-priest (Ex., xxviii, 39; xxxix, 28) were the work of the embroiderer (RQM), whereas in regard to the ephod (Ex., xxviii, 6; xxxix, 3) and the rational (Ex., xxviii, 15; xxxix, 8) the word RQMH in is employed. Beseleel and Ooliab were endowed with skill in both kinds of work (Ex., xxxv, 35; xxxviii, 22, 23). The word is used of the embroidered garments or scarfs mentioned in the Canticle of Debbora (Judges, v, 30), and of the bride's apparel in Ps. xliv (Heb., xlv), 15, where according to the Hebrew text she is said to be arrayed in embroiderings of gold and raiment of needlework. The garments of the faithless spouse, the figure of Israel (Ezech., xvi, 10, 13, 18), were likewise embroidered. In Ezech., xxvi, 16, it is foretold that the princes of the sea shall put off their broidered garments, and broidered stuffs are mentioned among the merchandise of Tyre (Ezech., xxvii, 7, 16, 24).

In the Authorized or King James Version (Ex., xxvii, 4) one of the high-priest's garments is called "a broidered coat"; the Revised Version changed it "a coat of chequer work". The Douay has "a strait linen garment" (lineam strictam in the Vulgate). The Hebrew word TBSTS used here is not found elsewhere in Scripture. It is believed by some to indicate "a surface device of lustre upon one color", similar to work still done in Damascus. Even in regard to the nature of RQMH which is translated "embroidery", authorities are not agreed. Some regard it as painting on cloth, others as an ornamentation produced by sewing on to a stuff pieces of materials of other colors, others again as a fabric woven from threads of different colors.

JOHN CORBETT


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Catholic Encyclopedia (1913)/St. Emerentiana

Emerentiana,, virgin and martyr, d. at Rome in the third century. The old Itineraries to the graves of the Roman martyrs, after giving the place of burial on the Via Nomentana of St. Agnes, speak of St. Emerentiana. Over the grave of St. Emerentiana a church was built which, according to the Itineraries, was near the church erected over the place of burial of St. Agnes, and somewhat farther from the city wall. In reality Emerentiana was interred in the coemeterium majus located in this vicinity not far from the coemeterium Agnetis. Armellini believed that he had found the original burial chamber of St. Emerentiana in the former coemeterium. According to the legend of St. Agnes Emerentiana was her foster-sister. Some days after the burial of St. Agnes Emerentiana, who was still a catechumen, went to the grave to pray, and while praying she was suddenly attacked by the pagans and killed with stones. Her feast is kept on January 23. In the "Martyrologium Hieronymianum" she is mentioned under September 16, with the statement: In coemeterio maiore. She is represented with stones in her lap, also with a palm or lily.

J. P. KIRSCH


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Catholic Encyclopedia (1913)/Jacques-André Emery

Emery,, Superior of the Society of St-Sulpice during the French Revolution, b. August 26, 1732, at Gex; d. at Paris, April 28, 1811. After his preliminary studies with the Carmelites of his native town and the Jesuits of Macon, he passed to the Seminary of St. Irenaeus at Lyons and completed his studies at St-Sulpice, Paris, where he became a member of the society of that name and was ordained priest (1758). He taught with distinction in the seminaries of Orleans and Lyons; at Lyons, too, he sustained the rights of the Holy See with firmness and ability, yet with due courtesy, before the archbishop, Msgr. de Montazet, a prelate of Jansenistic tendencies. Partly on the recommendation of the archbishop, he was made superior of the seminary at Angers (1776), and later became vicar-general of the diocese, displaying in both capacities marked powers of governing. In 1782 he was elected Superior-General of the Seminary and Society of St-Sulpice. His rule began in the lax days preceding the French Revolution, and Father Emery showed himself indefatigable in his zeal for the reform of the seminaries and for the training of a clergy fit to cope with existing evils and prepared for the troublous times which, to some extent, he foresaw. After the Revolution broke forth, he watched its terrible progress without despair; he was, perhaps, during that period, the coolest head among the churchmen of France. His wide acquaintance among the priests and bishops, many of whom, in the course of his thirty years of teaching and ruling in the seminaries, had been under his authority, and his position as administrator of the Diocese of Paris during the absence of the exiled archbishop, and as superior of St-Sulpice, brought many to him for advice. He was, says the historian Sicard, "the head and the arm" of the party whose counsels were marked by moderation and good sense; "a man who was rarely endowed in breadth of learning, in knowledge of his time, in the clearness of his views, in the calmness and energy of his decisions; the oracle of the clergy, consulted on all sides less by reason of his high position than of his superior wisdom. M. Emery was called by Providence to be the guide throughout the long interregnum of the episcopate during the revolution" (L'Ancien Clergé, III, 549). And Cardinal de Bausset declares that he was the "real moderator of the clergy during twenty years of the most violent storms".

The decisions of the Archiepiscopal Council at Paris concerning the several oaths demanded of the clergy, inspired by Emery, were accepted by large numbers of priests and violently assailed by others. To their acceptance was due whatever practice of cult remained in France during the Revolution; to their rejection was due, in large part, the cessation of worship and the opinion which came to regard the clergy as "the irreconcilable enemies of the republic". Emery did not, like many others, mistake purely political projects for vital questions of religion. He felt free to take the "Oath of Liberty and Equality", but only as concerning the civil and political order; he upheld the lawfulness of declaring submission to the laws of the Republic (May 30, 1795), and of promising fidelity to the Constitution (December 28, 1799). He lent his influence to Msgr. Spina in his efforts to obtain the resignation of the French bishops, according to the will of Pius VII (August 15, 1801). While ready, for the good of religion, to go as far as the rights of the Church permitted, he was stanch in his opposition to the Civil Constitution of the Clergy (1790). Public religious services were suspended during the Revolution, and the seminaries closed; St-Sulpice was taken over by the revolutionists, and Father Emery was imprisoned and several times narrowly escaped execution. His faith, courage, and good humor sustained many of his fellow-prisoners and prepared them to meet death in a brave and Christian spirit; the gaolers, in fact, came to value his presence because it saved them annoyance from prisoners condemned to death. The closing of the seminaries in France led Father Emery, on the request of Bishop Carroll, to send some Sulpicians to the United States to found the first American seminary at Baltimore (St. Mary's, July 18, 1791). The future religion of the country, he wrote to Father Nagot, the first superior, depended on the formation of a native clergy, which alone would be adequate and fit for the work before it. Despite the discouragements of the first years, he continued the supporter of the institution and welcomed the foundation of the college at Pigeon Hill, and later at Emmitsburg, for young aspirants to the priesthood. At one time, however, Bishop Carroll feared the withdrawal of the Sulpicians, but his arguments and above all the advice of Pius VII convinced Father Emery that the good of religion in America required their presence.

After Napoleon came into supreme control, Father Emery reestablished the Seminary of St-Sulpice. His defense of the pope against the emperor caused Napoleon to expel the Sulpicians from the seminary; this, however, did not daunt Father Emery, who defended the papal rights in the presence of Napoleon (March 17, 1811) and gained the emperor's admiration, if not his good will. "He was", remarks Sicard, "the only one among the clergy from whom Napoleon would take the truth." The death of Father Emery occurred a month later. He left many writings which have been published by Migne in his collection of theological works. They deal chiefly with the politico-religious questions of the day. He is best remembered, perhaps, by his dissertation on the mitigation of the sufferings of the damned. He wrote also on Descartes, Leibniz, and Bacon, and published from their works extracts in defense of religion. While clearly perceiving the intellectual evils of his day and the necessary remedies, he did not himself possess the fertility and originality of intellect, or the peculiar genius needed to counteract the influence of the powerful minds which then ruled France and Europe.

JOHN F. FENLON


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Rh them—at villages, towers, and churches; and, finally, at our little hamlet of Rudesheim, which, with its 3500 people, is so compact that it appeared as if I might span it with my arms. And remember that into all this rich landscape, history, story, ballad, and tradition have breathed the breath of life. Do you wonder that we turned away with the feeling that we should never again see anything so beautiful? thank Heaven, to a scene like this "there can be no farewell!"

We were delighted on getting down to "the Angel" to see the "Victoria" puffing up the Rhine; for, to confess the truth, now that the feast of our eyes and imaginations was over, we began to feel the cravings of our grosser natures. There is no surer sharpener of the appetite than a long mountain-ride in a cool morning. The Niederwald, the Hohle, the Rossel, all were forgotten in the vision of the pleasantest of all repasts—a dinner on the deck of a Rhine steamer. It was just on the stroke of one when we reached the Victoria. The table was laid, and the company was gathering with a certain look of pleased expectation, and a low murmur of sound much resembling that I have heard from your barnyard family when you were shelling out corn to them. The animal nature is strongest at least once in the twenty-four hours! The Russian princess was the first person we encountered. "Monsieur Tonson come again." "We'll not have a seat near her," I whispered to the girls, as, with some difficulty, we doubled the end of the table which her


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 No. 48.]

Question from the Office of Consecration.—?—Ans.

1 Cor. ix. 27. "I keep under my body, and bring it into subjection, lest, by any means, when I have preached to others, I myself should be a castaway." And if Paul, what shall be said of us?

Gal. v. 24. "They, that are Christ's, have crucified the flesh with the affections and lusts." Nature is content with a little, grace with less.

Tit. ii. 15. "Let no man despise thee;" that is, demean thyself agreeable to the authority which thou hast received from Jesus Christ, not making thy office contemptible by any mean action; but act with the dignity of one who stands in the place of God.

Lev. iv. 3. "If the priest that is anointed do sin according to the sin of the people, then let him bring a sin-offering." N.B. That the same sin, in a single priest, is to have as great a sacrifice as a sin of the whole people of Israel. The flesh never thrives but at the cost of the soul. Let us ever remember, that mortification must go further than the body. Self-love, pride, envy, jealousy, hatred, malice, avarice, ambition, must all be mortified, by avoiding and ceasing from the occasions of them.

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2 The sobriety of the soul consists in humility, and in being content with necessaries.

Matt. vii. 14. "Strait is the gate, and narrow is the way, that leadeth unto life, and few there be that find it." But, if the difficulties of an holy life affright us, let us consider, "who can dwell with everlasting burnings?" All mankind being under the sentence of death, certain to be executed, and at an hour we know not of, a state of penance and self-denial, of being dead and crucified to the world, is certainly the most suitable, the most becoming temper that we can be found in, when that sentence comes to be executed, that is, when we come to die.

The more we deny ourselves, the freer we shall be from sin, and the more dear to God. God appoints us to sufferings, that we may keep close to Him, and that we may value the sufferings of His Son, which we should have but a low notion of, did not our own experience teach us what it is to suffer. Had there been any better, any easier way to heaven, Jesus Christ would have chosen it for Himself and for His followers.

This is designed as a peculiar favor to Christians, as indeed are all Christ's commands. Miseries are the unavoidable portion of fallen man. All the difference is, Christians suffering in obedience to the will of God, it makes them easy; unbelievers suffer the same things, but with an uneasy will and mind.… Self-denial is absolutely necessary to prepare us to receive the grace of God; it was therefore necessary that John the Baptist should prepare the way, by preaching repentance and self-denial. Men need not be at pains to go to hell; if they will not deny themselves, if they make no resistance, they will go there of course. One does not begin to fall, when the fall becomes sensible. "They that are Christ's, have crucified the flesh, with the affections and lusts." This is the only true test of being truly Christians.…… Every day deny yourself some satisfaction; your eyes, objects of mere curiosity; your tongue, every thing that may feed vanity, or vent enmity; the palate, dainties; the ears, flattery, and whatever corrupts the heart; the body, ease and luxury; bearing all the inconveniences of life, (for the love of God,) cold, hunger, restless

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202 enormous royal person occupied. "No; farthest from her is best," said K.; so we proceeded to the other extremity of the table, where we were met by the head-waiter. "Places for four, if you please," said I. He bowed civilly, was "very sorry, but there was no room." "Surely you can make room!" "Impossible, madame!" A moment's reflection convinced me that a German would not risk the comfort of one guest by crowding in another, so I said, "Well, give us a table to ourselves." "I cannot; it is impossible!" "What!" exclaimed the girls, "does he say we cannot have places? Do order a lunch, then; I am starved," "and so am I," "and I." My next demand showed how narrowed were our prospects. "Then," said I, "I'll ask for nothing more if you will give me some bread and butter and a bottle of wine!" " Afterward, afterward, madame," he replied, his German patience showing some symptoms of diminution; "afterward lunch, dinner, or what you please; but now it is impossible." Like the starving Ugolino when he heard the key of the Tower of Famine turned on him,

But soon touched by their misery and urged by my own, I once more intercepted the inexorable youth, and mastering all my eloquence, I told him he had no courtesy for ladies, no "sentiment;" that he would have to answer for the deaths of those three blooming young women, &c., &c.; he smiled, and I thought relented, but the smile was followed


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Rh nights, ill health, unwelcome news, the faults of servants, contempt, ingratitude of friends, malice of enemies, calumnies, our own failings, lowness of spirits, the struggle in overcoming our corruptions; bearing all these with patience and resignation to the will of God. Do all this as unto God, with the greatest privacy.…… It being much more easy to prevent than to mortify a lust, a prudent Christian will set a guard upon his senses. One unguarded look betrayed David. Job made a covenant with his eyes. Evil communications corrupt good manners. Sensuality unfits us for the joys of heaven. If that concupiscence which opposes virtue be lessened, a less degree of grace will secure innocence.…

Self-love would wish to be made perfect at once; but self-love is what God would destroy by a course of wholesome trials. Our disorder is an excessive love for ourselves, and for this world. God orders or permits a train of events to cure us of this self-love. The cure is painful, but it is necessary. We suffer from His love. He is a Father, and cannot take pleasure in our misery.… All ways are indifferent to one who has heaven in his eye. He that does not practise the duty of self-denial, does not put himself into the way to receive the grace of God.…

Fervency in devotion; frequency in prayer; aspiring after the love of God continually; striving to get above the world and the body; loving silence and solitude, as far as one's condition will permit; humble and affable to all; patient in suffering affronts and contradictions; glad of occasions of doing good even to enemies; doing the will of God, and promoting His honor to the utmost of one's power; resolving never to offend Him willingly, for any temporal pleasure, profit, or loss. These are virtues highly pleasing to God. There is no pleasure comparable to the not being captivated to any external thing whatever.… Always suspect yourself, when your inclinations are strong and importunate. It is necessary that we deny ourselves in little and indifferent things, when reason and conscience, which is the voice of God, suggests it to us, as ever we hope to get the rule over our own will. Say not, it is a trifle, and not fit to make a

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Rh with a definitive shake of the head, and away he went to perform well duties divided between half a dozen half-bred waiters in our country. Nothing remained for us but to submit. In a Hudson River steamer (we remembered regretfully our national despatch) the "afterward" would have been time enough; at most, an affair of half an hour's waiting, but the perspective of a German's meandering through his "meridian" was endless. Besides, we were to land at Bieberich in two or three hours, so, "ladies most deject," we sat ourselves down in the only vacant place we could find, close to the head of the table. The people, for the most part, had taken their seats; here and there a chair awaited some loiterer, but one dropped in after another, and my last faint hope that, after all, the waiter would distribute us among them, faded away. There was some delay, and even those seated with the sweet security of dinner began to lose something of their characteristic serenity. There was a low growl from two English gentlemen near us, and the Germans beside us began mumbling their rolls. "Ah," thought I, "if ye who have been, as is your wont, feeding every half hour since you were out of bed, sitting lazily at your little tables here, could feel 'the thorny point of our distress,' you surely would give us that bread!"

The soup came, and as each took his plate, from the top to the bottom of the table, the shadows vanished from their faces as I have seen them pass from a field of corn as a cloud was passing off the sun. "I should have been quite content," said M., meekly,


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4 of to God. He that will not sacrifice a little affection, will hardly offer a greater. It is not the thing, but the reason and manner of doing it, viz. for God's sake, and that I may accustom myself to obey His voice, that God regards, and rewards with greater degrees of grace. (Life of Mr. Bonnell, p. 122.)

Rom. xv. 3. "Even Jesus Christ pleased not Himself;" as appears in the meanness of His birth, relations, form of a servant, the company He kept. His life, death, &c.… They who imagine that self-denial intrenches upon our liberty, do not know that it is this only that can make us free indeed, giving us the victory over ourselves, setting us free from the bondage of our corruption, enabling us to bear afflictions, (which will come one time or other), to foresee them without amazement, enlightening the mind, sanctifying the will, and making us to slight those baubles, which others so eagerly contend for.

Mortification consists in such a sparing use of the creatures, as may deaden our love for them, and make us even indifferent in the enjoyment of them. This lessens the weight of concupiscence, which carries us to evil, and so makes the grace of God more effectual to turn the balance of the will. (Norris's Christian Prudence, p. 300.)

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204 "with a plate of soup on our laps." "Yes," said L. in a faltering voice, "I should be quite satisfied with soup and a bit of bread." But away went the soup, no one heeding us but a fat German whose back was towards us, and who, comprehending our dilemma, felt nothing but the ludicrousness of it. He turned when he had swallowed his soup, and smiled significantly.

Next came the fat, tender bouilli with its three satellites, potatoes à la maître d' hotel, cucumbers, and a fat compound called "gravy." "I always relish the bouilli," said K., faintly. Bouilli, potatoes, and cucumbers were eaten in turn; a German has no sins of omission to answer for at table.

Then appeared the entremets, the croquets, sausages, tongue, the queenly cauliflower floating in butter, rouleaux of cabbage, macaroni, preparations of beans and sorrel, and other messes that have baffled all our investigation and guessing.

Now, fully to comprehend the' prolongation of our misery, you must remember the German custom of eating each article of food presented, each separately, and lounging through a change of twenty plates as if eating dinner comprehended the whole duty and pleasure of life. "If they would only give us a bit of tongue!" said K., "or a croquet," said M., "or just one sausage," said L. But tongue, croquet, and sausage vanished within the all-devouring jaws, and again the emptied dishes were swept off, and on came salmon, tench, pike, and trout (served cold, and with bits of ice), and the


text: Author:John Francis Fenlon

title: Author:John Francis Fenlon


text: Tracts for the Times/Tract 48

title: Tracts for the Times/Tract 48