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Letter 10] them we need not at this time concern ourselves, as there are probably none who now entertain that belief. Those then who believe in a God, Maker of heaven and earth, will not deny that God partially reveals Himself to men by the things He has made. Now by which of all His creatures does God reveal Himself most clearly? You will say perhaps—indeed I have heard you say it—"By the stars and their movements." I do not believe it. I say, "By the life of the human family first and by the stars of heaven, second." But I will assume that your answer is correct, and that God reveals Himself mainly by the movements of the stars of heaven; and I will try to shew you that in this revelation God leads men to truth through illusion. Then I think it must seem reasonable to you that, if God does not dispense with illusion in that intellectual revelation of Himself which most closely approaches to a direct spiritual revelation, illusion may also have been intended or permitted by Him to play an ordained part in spiritual revelation itself.

Where, then, I ask, in all the teaching of Nature's school, has there been more of illusion than in her lessons of astronomy? When I was a boy, I remember, in the midst of a hateful sum of long division that would not come out right, devoting my attention to the sun moving through the branches of certain trees, and announcing to my tutor that "The sun moves." "No, you are mistaken." "But I cannot be mistaken, for I saw it." I rivalled—I exceeded—the obstinacy of Galileo; I was ready to be punished rather than consent to say what seemed to me a manifest falsehood, that the sun did not move. Surely this boyish experience represents the experience of mankind, except that the tutor who has corrected their astronomical illusions, has been their own long, very long experience. Does it not seem sometimes as if God Himself had said, when He made the heavens to declare


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106 His glory, "Being what they are, my children must be led to knowledge through error, to truth through illusion"? It may be said that in some cases men have fallen into astronomical mistakes through their own fault; through haste, for example, through the love of neat and complete theories, through carelessness, through excessive regard for authority; and so indeed they have. But is it always so? When you and I last walked out together on Hampstead Heath, you took out your watch, as the sun went down over Harrow, and said, "Now he's gone, and it's just eight." I remember replying to you, "So it seems; but of course you know he 'went' more than eight minutes ago." You stared, and I said no more; for something else diverted your attention at the time, and I felt I had been guilty of a little bit of pedantry. But I said quietly to myself as we went down the hill, "I don't suppose he knows it, but the sun certainly 'went' eight minutes ago; and what my young friend saw was an image of the sun raised by the refraction of the mist, like the image of a penny seen in a basin of water." Well now, was this your fault, this error of yours? No, it was, in the second place, the fault of the University of Oxford, which has bribed the schools to desist from teaching mathematics to any boy with a taste for classics and literature, so that you had to give up your mathematical studies before you came to optics; and it was, in the first place, the fault of—what shall I say? Shall I say the fault of Nature? That means the fault of God. Say, if you like, that it was the fault of Matter, or of an Evil principle. Say, it was no one's fault. Say that more good than harm results from it, in the way of stimulating thought and research. Deny it was a fault at all. Yet do not deny that it represents a Law, the Law of the attainment of truth through illusion—a Law which it is folly to ignore.

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


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148 with the aid of the Wind and Current Charts furnished by Lieutenant Maury. Soon there were many followers among American sea-captains, who gave their earnest co-operation and received great benefits in return, since all who kept Maury's Log, as it was called, were entitled to a copy of the Sailing Directions.

In 1856 the captains and officers of a fleet of no less than a thousand merchant ships, sailing under the United States flag upon every sea and ocean, were recording daily and almost hourly observations of the winds and currents. Under the British flag were to be counted the whole Navy of Great Britain and over one hundred merchantmen; under the flag of Holland, two hundred and twenty-five merchant ships and those of the Royal Navy. Besides these there were the ships of France, Spain, Portugal, Italy, Belgium, Prussia, Denmark, Sweden, Norway, Russia, Chile, Bremen, and Hamburg, all co-operating and assisting this great scientist in his noble work.

Maury's Physical Geography of the Sea (1853), the first work of the kind which appeared, ran through twenty editions and was translated into French, Dutch, Swedish, Spanish, and Italian. This book treats of the clouds, winds, and currents of the ocean in a scientific yet attractive manner, dispelling the last of the sea myths which for ages had been the delight of poets and the terror of sailors, and in their stead relating a story of scientific discovery of greater wonder and beauty than any fable.

Maury's researches had, however, a very practical side to them. Hunt's Merchants' Magazine for

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Author:Henry Morgenthau

 * Henry Morgenthau (1856-1946)
 * Henry Morgenthau (1891-1967)

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Letter 10] So far I have been going on the assumption that your answer was correct as to the means by which God mainly reveals Himself. But now let us assume that my answer, and not yours, is correct, and that God reveals Himself mainly by the relations of the family. In that case we must agree that each rising generation is led up to the conception of the divine fatherhood mainly by the preliminary teaching of human fatherhood. Now surely in the domestic atmosphere refraction is as powerful and as illusive as in the material strata of the air. Nay, the better and purer the family, the stronger is the illusion. Unloving children may be logical and critical; but what loving child does not idealise a good mother as perfectly good, and a strong wise father as the perfection of wisdom and strength? To the good child the parents stand in the place of God; and it is his illusive belief in these earthly creatures, which, when it has been corrected and purified, is found to have contained and preserved the higher belief in the eternal Father. You see then that in the family no less than in science, in the spiritual as in the intellectual side of Nature's school, the pupils pass upwards through illusion to the truth.

I have promised to say nothing of the special illusions of Christianity which I must reserve for a later letter.

But let me say thus much from the a priori ground on which we are now standing, that if illusions in Nature are most powerful in her noblest and most spiritual teaching, then, so far from there being a prejudice against finding illusion in religion, we ought on the contrary to be prepared to find illusion most potent in the early stages of the purest religion of all. Was ever people so illusively trained as the faithless children of faithful Abraham, the rejected Chosen People? ls not the Promised Land to this day a proverbial type of illusion? Do we not recognize illusion in every age of Christian revelation? And if the very


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108 Apostles of the Lord Jesus—so much I will here assume—had their illusions both during, and after, the life of their Master; if the early Christians had their illusions also concerning the speedy coming of Christ; if in the Mediæval Church and in the later Roman Catholicism there have predominated vast illusions about transubstantiation, the powers of the priesthood, and the infallibility of the Pope; if the Protestant Churches themselves have not been exempt from illusions about the literal inspiration and absolute infallibility of the Bible; is it not the mark of astounding presumption to suppose that for the Anglican branch of the Reformed Church there should have been reserved a unique immunity from an otherwise universal law?

But possibly you think that the Gospels have been so long in our hands, and the Christian religion so long in practice and under discussion, that nothing new can now be said of thought about them? Just so Francis Bacon, in 1603, expressed his conviction (the innocent philosopher!) that there had at last come about a complete "consumption of all things that could be said on controversies of theology." Reflect a moment. How long have the stars been with us "under discussion"? And how recent have been our discoveries of the real truth about them! How recently have these discoveries been even possible? In the same way the exact criticism of the New Testament has only become recently practicable. The subject matter and thought could of course be appreciated centuries ago, and often perhaps by the simple-minded and unlearned as well as by the subtle and profound theologian; though, even as to the thought of the New Testament, I often think that we are greatly to blame if our increased knowledge of history and psychology does not illuminate much that was dark in its pages for those who had not our advantages. But we are speaking of that kind of


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Letter 10] intellectual criticism which dispels illusions; and for the purposes of the critical analysis of the First Three Gospels, Bruder's Concordance was as necessary as Galileo's telescope was for the discovery of Jupiter's moons, or the thermometer for the investigation of the laws of heat. Other influences have been at work, as well as mere mechanical aids, to throw light on the central event of the world's history. And surely if Abraham could wait nineteen hundred years for the coming of Christ, the spiritual descendants of Abraham—for such we claim to be—may well wait another nineteen hundred years to realize His nature and enter into the full meaning of His worship.

You see I am net now trying to prove the existence of any illusion in our present form of Christianity; I am simply arguing against your prejudice that, if the present form of Christianity be not true, then any new form must necessarily be false. You say, or perhaps till lately you were inclined to say, "If I could only breathe the atmosphere of Augustine! If only I could have been a companion of the Ante-Nicene or (better still) of the Apostolic Fathers! Or (best of all) of the Apostles! Or of Christ Himself! Then I should have been free from illusions." I reply, "Not you would not; and your aspiration is a mark of ingratitude to God. You deliberately reject the commentary He has given you in the History of the Church during these eighteen centuries. You think the story of Christ is completely told and completely explained. It is not so, All the created world is intended to bear witness and illustration to His life and work. Shakespeare and Newton and Darwin, as well as Origen, Augustine, and Chrysostom, have added to the divine commentary. All the good and all the evil of eighteen hundred years have borne witness to the divine nature of His mission; to the impotence and ruin which


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 AND PARTY

BY JOHN DAVIS,

BY

WILLIAM WESTGARTH,

WITH MAP AND ILLUSTRATIONS.

LONDON:

SAMPSON LOW, SON, & CO., 47, LUDGATE HILL.

1863


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Rh anxious to make a rapid passage round Cape Horn, he searched in vain for information relating to the winds and currents. His attention was thus directed to this subject, and it was upon this voyage that he conceived the design of his celebrated Wind and Current Charts. He also began at this time to write papers for the American Journal of Science which attracted much attention, and on his return he published a Treatise on Navigation which was made a text-book for the pupils of the Naval Academy at Annapolis.

In 1842 Lieutenant Maury was placed in charge of the Depot of Charts and Instruments at Washington, which afterwards became the National Observatory and Hydrographic Office. Here he devoted his attention to collecting and converting into systematic tables the valuable data contained in the old log-books of the United States warships, which he found stowed away as so much rubbish, and which had narrowly escaped being sold for junk. At the same time he presented a paper to the National Institute, recommending that all merchant ships be provided with charts of sailing directions, "on which should be daily registered all observable facts relating to the winds, currents, and other phenomena of importance and interest, for the foundation of a true theory of the winds."

A general use of these charts would have constituted one of the greatest exploring expeditions ever devised, but for a time it met with much opposition. Lieutenant Maury's first convert was Captain Jackson of the Baltimore ship D. C. Wright, trading to Rio Janeiro, who made rapid voyages

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 await the nations that cast Him off; to the blessing that attends those who follow His Spirit; to the mischief that dogs those who substitute for His Spirit a lifeless code of rules or a fabric of superstitions."

And now one last word as to the special illusion from which (in my belief) we must in the short remnant of this century strive to deliver ourselves. I think we have worshipped Christ too much as God, and too little as Man. We have erroneously supposed that He exempted Himself during His manhood from the laws of humanity. Like the Roman soldiers, we have stripped from Him the carpenter's clothes, and put upon Him the purple rags of wonder-working imperialism, and placed in His hand the sceptre of worldly ostentation, and in that guise we have bowed the knee to the purple and the sceptre, and, doing homage to these things, we have cried, "Behold our God." But now the time has come when we must take from off Him these tawdry trappings, and give Him back His Workman's garments. Then we may find ourselves constrained to bow the knee again in a purer homage offered no longer to the clothes but to the Man.

Call this homage by what name we will, it is already of the nature of worship. And as we grow older and more able to distinguish the realities from the mirage of life, more capable of trust, love, and reverence, and better able to discriminate what must be, and what must not be, loved, trusted, and revered—looking from earth to heaven, and from heaven to earth, we shall ask in vain where we can find anything, above or below, nobler, and better, and more powerful for good, than this Man to whom our hearts go forth in spontaneous love and trust and reverence. Then we shall turn once more to the Cross finding that we have been betrayed into worship while we knew it not, and while we cry, "Behold the Man," we shall feel "Behold our God."


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,

To no one could I more appropriately dedicate this effort to portray the difficulties and hardships experienced during our trip across the Continent, than to you, our worthy Leader, who piloted us through the wilderness, and brought us again to the haunts of our fellow men, with such intrepidity and judgment. Yours very truly, JOHN DAVIS.

 * , February, 1863.


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146 by another 12 days. This passage astonished every one, even her warmest admirers, and well it might, for it has never been equalled by a ship of her tonnage and not often excelled even by larger vessels. This performance of the Sea Witch was the more remarkable as she had rounded Cape Horn during the Antarctic midwinter.

The remainder of the fleet arrived in the following order: Memnon, September 27th, 123 days; Celestial, November 1st, 104 days; Race Horse, from Boston, November 24th, 109 days; and the Mandarin, November 29th, 126 days from New York. These were all fine passages, especially when we consider that none of the vessels was over 1100 tons register. The records show that from June 26 to July 28, 1850, seventeen vessels from New York and sixteen from Boston arrived at San Francisco, whose average passages were 159 days, so that even the Mandarin's passage of 126 days was very fast by comparison. We must remember also that none of these vessels had the advantage of using Maury's Wind and Current Charts, as at that time sufficient material had not been collected to perfect them.

Navigators of all nationalities are deeply indebted to Lieutenant Matthew Fontaine Maury, U. S. N., for it was his mind that first conceived the idea of exploring the winds and currents of the ocean. Lieutenant Maury was a Virginian by birth, and in 1825 at the age of nineteen, entered the United StateStates [sic] Navy as a midshipman on board the frigate Brandywine. In 1830 he was appointed sailing master of the sloop of war Falmouth, and ordered to the Pacific station. At this time, being

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User:Zellfaze

Please see my user page on the English language Wikipedia. Zellfaze (talk) 14:48, 19 November 2012 (UTC)

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Rh was sufficiently keen to satisfy the most enthusiastic lover of sport, while China and Australia voyages afforded opportunities for international rivalry.

The only clipper ship to make the voyage to San Francisco prior to 1850 was the Memnon, under Captain George Gordon, which arrived there July 28, 1849, after a record passage of one hundred and twenty days from New York. The first contest of clippers round Cape Horn took place in 1850, between the Houqua, Sea Witch, Samuel Russell, and Memnon, old rivals on China voyages, and the new clippers Celestial, Mandarin, and Race Horse. All of these vessels had their friends, and large sums of money were wagered on the result, the four older ships, especially the Sea Witch, having established high reputations for speed. The Samuel Russell was commanded by Captain Charles Low, previously of the Houqua, while the Houqua was now commanded by Captain McKenzie; Captain Gordon was again in the Memnon, and Captain George Fraser, who had sailed with Captain Waterman as chief mate, commanded the Sea Witch.

The Samuel Russell arrived at San Francisco May 6, 1850, after a passage of 109 days from New York, thus knocking 11 days off the record, and her friends, and backers felt confident that this passage could not be surpassed, at all events not by any of the clippers of that year. This opinion was in a measure confirmed when the Houqua arrived on July 23d, 120 days from New York, but on the following day the Sea Witch came romping up the bay, 97 days from Sandy Hook, reducing the record

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144 length. She was commanded on her first voyage by Captain Josiah Richardson, and carried a crew of 36 able seamen, 6 ordinary seamen, and 4 boys. When she arrived at New York in tow of the R. B. Forbes, to load for San Francisco, the ship fanciers of South Street were for once in their lives of one mind, and their opinion seems to have been that the Stag-Hound came pretty near being the perfection of the clipper ship type.

Each one of the clippers of 1850 proved a credit to the yard from which she was launched, and nearly all of them made the passage from New York or Boston to San Francisco in less than one hundred and ten days. This is an exceedingly good record, although the passage from New York has been made by two vessels, the Flying Cloud and the Andrew Jackson, in a few hours less than ninety days. In Appendix II. will be found the names of ships that made this passage in one hundred and ten days or less, with the dates of their arrivals at San Francisco, for the years 1850–1860. While this list includes almost all of the extreme clippers, still there were a number of ships that gave proof by their other records of being fast and ably commanded, and yet failed to come within the limit of one hundred and ten days.

As most persons are aware, foreign vessels have never been allowed to engage in the United States coasting trade, also that the voyage between Atlantic and Pacific ports of the United States, has always been regarded as a coasting voyage. The California clippers therefore had no foreign competitors to sail against, but the racing among

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 DEMOCRATIC IDEALS AND REALITY


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Rh lying deep on the ground. It was feared that the launch might have to be postponed on account of the tallow freezing on the ways, but when she had settled in her cradle and everything was ready, a gang of men came from the forge bearing cans filled with boiling whale oil, which they poured upon the ways. When the word was given to knock away the dog shores, the vessel moved rapidly down the smoking ways and plunged into the gray, icy waters of the harbor, amid shouts and cheers from a shivering crowd, while the bells of Boston rang out mellow and clear, on the calm, frosty air, in welcome to the largest merchant ship afloat.

Launches were not then regarded as social functions, although some of the most prominent families in New York and Boston, who were interested in shipping, attended them, and a pavilion was usually erected where they might picnic comfortably and enjoy themselves. It was also not customary in those days for women to name ships, but the ceremony, which was simple and effective, was usually performed by the foreman of the yard from which the ship was launched. On this occasion, when the Stag-Hound began to move along the ways, the foreman had a black bottle of Medford rum somewhere about, which he seized by the neck and smashed across her forefoot, at the same time, in the excitement of the moment, shouting out, "Stag-Hound, your name's Stag-Hound!" and thus brought the ceremony to a close. This vessel measured: length 215 feet, breadth 40 feet, depth 21 feet, with 40 inches dead-rise at half floor. Her main-yard was 86 feet and her mainmast 88 feet in

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 † n.pr.m. ( my Lord has arisen ) head of a family Ezr 213 813 Ne 718 ( Ne 1017).

† n.pr.m. ( my Lord is exalted ) official of Solom. 1 K 46 528 ; so also 2 S 2024 1 K 1218 We DrSm.

† ( contr. or corrupt, cf. foregoing ) same official, under David 2 S 2024, & Rehob. 1 K 1218 (= 2 Ch 1018).

† [] vb. (poet.) wide, great, (thence) high, noble ( ? As. adâru DlW ) —Niph. Pt. majestic, glorious, of, Ex 1511 ; cstr. v6 (v. Di); Hiph. Impf. make glorious the teaching Is 4221 ( subj.)

† n.[m.] 1. glory, magnificence (As. aduru, adiru) ironic. of price of shepherd (symbol.) Zc 1113. 2. mantle, cloak (as wide) Mi 28 ( ‖ ), but rd. ( lost bef. foll. ), so WRSProph 427.

† n.pr.loc. (two hills?) city in Judah Ch 119 (cf., , Jos.Ant. viii. 10.1, xlv. 5.8); now Dûra, W. of Hebron, Rob. BR II, 215.

† n.pr.m. (noble ?). 1. son of Bela, grandson of Benjm. 1 Ch 83 (perh. error—cf. Be—for q.v. Nu 2640 Gn 4621). 2. city in Judah Jos 153 ; = (q.v.) Nu 344.

† adj. majestic— ψ 82 + ; f. Ez 178? (v. infr.) etc.—1. majestic (wide, lofty) of waters of sea Ex 1510 ψ 934; a ship Is 3321; a tree Ez 1723; a vine Ez 178 (, so Fü ; or n. abstr. v. sub  infr.); also fig. of kings ψ 13618; nations Ez 3218; gods 1 S 48; of  ψ 934 765; of name of  ψ 82.10. 2. subst. majestic one, of nobles, chieftains, etc., Ju 513.25 Na 26 318 Je 143 2534 ( fig. so) 35.36 3021 Zc 112 2 Ch 2320 Ne 35 1030; of Is 1024 3321; of servants of  ψ 163 (= priests ? cf. 1 Ch 245 & v. Che).

† n.f. glory, cloak— abs. Jos 724; Ez 178; cstr. Gn 2525 + 4 t.; 1 K 1913 + 3 t. ;  Zc 113—1. glory, magnificence, of vine Ez 178 (so Thes MV, but < adj.f. fr.  q.v.), of shepherds Zc 113 (or sub 2). 2. mantle, cloak (wide garment) of hair Gn 2525 Zc 134 (as proph. mantle, so perh. 113 of shepherds = false proph.) cf. of Elijah 1 K 1913.19 2 K 28.13.14. but ( fine mantle of Shinar = Babylonian mantle—doubtless costly) Jos 721.24 (J) & (late)  alone Jon 36.

† n.pr.[m.] 12th (Babylonian) month = Feb.-Mar. ( late Heb. loan-word, = Bab. A(d)daru v. DlW p. 188, cf. Al293, meaning dub. perh. adâru, be darkened, eclipsed, but v. DlW p. 190 ) Est 37.13 812 91.15.17.19.21 ; cf Palm. Nab. Vog8 EutNab 24.

† n.pr.m. ( Adar is prince, As. Adar-malik (?) v. KAT2 284, cf. ABK140; or A. is Counsellor, Decider, cf. DlK 52f; otherwise SayceRel. Bab. 7 ; on Bab. god Adar v. Schr KSGW 1880, 19 f DlK 52 f, but SayceRel. Bab. 151 f; JenKo 457 f al. rd. As. name Ninib; on Carth. v. BaeRel. 54 ) 1. a god of Sepharvaim 2 K1731. 2. parricidal son of Sennacherib 2 K 1937 Is 3738.

 v. sub.

 v..

 v..

 only Inf. abs. v..

 216 vb. love—Qal Pf. Gn 279 + 7 t. ;  Gn 2714;  Gn 373 +3 t.;  Dt 1516; 3 fs. Ct 17 +, etc. ; Impf.  Pr 312 + ; 1 s.  Pr 817 (cf. Ew§ 192 d Ges§ 68.1);  Mal 12;  Ho 111 ;  Ho 145;  ψ 119167; 2mpl. Pr 122 (cf.KöI p. 394 Ges§ 52 R 2); Zc 817;  ψ 43; Imv. Ho 31;  Pr 46;  ψ 3124 Am 515;  Zc 819; Inf. cstr.  Ec 38;  Dt 1012 + ;  Mi 68 + etc. ; cf. also sub n. infr. ; Pt.  Dt 1018 + 26 t. ; f. cstr. Ho 31 is prob. active cf. BaNB 174 ff; sf. Is 418 etc; f. Gn 2528;  Ho 1011 etc.; f.  Pt. pass. Ne 1326;  Dt 2115.15.16.—love (mostly c. acc., sq.  + obj. Lv 1918.34 2 Ch 192 (late), sq.  Ec 59 ; abs. Ec 38 & v. infr.), (affection both pure & impure, divine & human); — 1. human love to human object; abs., opp. hate Ec 38; of love to son Gn 222 2528 373.4 4428 (JE) Pr 1324; so also 2 S 1321  Ew Th We, cf. Dr, of Dvd's loving Amnon; never to parent, but mother-in-law Ru 415; of man's love to woman ; wife Gn 2467 2920.30 (cf. v18)52 (JE), also Dt 2115.15.16 Ju 1416 1 S 15 2 Ch 1121 Est 217 Ho 31 Ec 99; but also Gn 343 (J) Ju 164.15 2 S 131.4.13 (where of carnal desire) 1 K 111 cf. v2 Ho 31; loving a paramour, v. BaNB 176 ; woman's love to man 1 S 1820 (so v28 MT, but rd.   We Dr) Ct 13.4.7 31.2.3.4 (5 t. subj. ); cf. also fig. of adulterous Judah Je 225 Is 578 Ez 1637 ; of love of slave to master Ex 215 (JE) Dt 1515; inferior to superior 1 S 1823 cf. v16; love to neighbour Lv 1918, partic. to stranger


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 CONTENTS

APPENDICES


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142 dignity, who usually wore kid gloves when he came on deck and seldom gave his orders to any one but the officer of the watch. He had the reputation of being an Al seaman and navigator.

The White Squall was another handsome clipper, very similar in construction and design to the Samuel Russell and Oriental from the same yard. Although but little more than eleven hundred tons register, this ship cost when ready for sea with one year's stores and provisions on board the sum of $90,000, and her freight from New York to San Francisco on her first voyage amounted to $70,000. She was commanded by Captain Lockwood, and her measurements were: length 190 feet, breadth 35 feet 6 inches, and depth 21 feet.

The Stag-Hound, at the time of her launch was the largest merchant ship ever built, though during the nine years that the Cunard Company had been running mail steamers across the Atlantic, the tonnage of American packet ships had steadily increased. In 1846, as we have seen, Donald McKay had built the New World of 1404 tons, and in 1849 William H. Webb launched the Albert Gallatin of 1435 tons, so that the Stag-Hound, 1535 tons, was not a very much larger vessel; but she was of a decidedly different design, having less beam and seventeen feet more length than either of these packets. She attracted much attention and many persons came to see her while she was building. A throng estimated at from twelve to fifteen thousand gathered about the shipyard at noon on December 7, 1850, to witness her launch. The weather was bitterly cold, with drift ice in the harbor and snow:

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Rh Gawcott [Chauescote], 224, 234a Gayhurst [Gateherst], 224, 239a Grandborough [Grenesberga], 242 a Great Crawley. See Crawley, Great Great Hampden. See Hampden, Great Great Kimble. See Kimble, Great Great Shenley. See Shenley, Great Great Woolstone. See Woolstone, Great Grendon (Underwood) [Grennedone], 265a ' Grenesberga.' See Grandborough Grove [Langrave], 271b, note 264b

Haddenham [? Nedreham], 223, 232b, notes 211, 232b Halton [Haltone], 210, 211, 233a Hambleden [Hanbledene], 223, 273a ' Hammescle.' See Hanslope Hampden (Great and Little) [Ha(m)dena(m)], 254b ' Hanbledene.' See Hambleden ' Hanechedene.' See Whinch (Bottom) Hanslope [Hammescle], 215, 225, 272a Hardmead [Herouldmede, Herulfmede, Horelmede], 224, 252a, 257a, 265a, 274a Hardwick [Harduich, Hardvic], 252a, 262a, 267a Harrow (Midd.), 210 Hartwell [Herdewelle], 234b, 253a, 265b, 266b ' Haselei ' [Haseleya], 269b Haversham [Havresham], 222, 253b Hawridge, 227 Hedenham, Hedreham, note 211. See also ' Nedreham ' ' Helpestorp.' See Elstrop Helsthorpe. See Elstrop ' Herdewelle.' See Hartwell ' Hereworde.' See Horwood ' Herouldmede,' ' Herulfmede.' See Hardmead ' Hesintone.' See Easington ' Hibestanes.' See Ibstone High Wycombe. See Wycombe, High Hillesden [Ilesdone, Ulesdone],219, 245b, 251a Hitcham [Hucheham], 223, 260b ' Hochestone.' See Hoggeston ' Hocsaga.' See Hogshaw Hoggeston [Hochestone], 255a Hogshaw [Hocsaga], 253b Holcutt (Beds), note 268b Hollingdon [Holendene, Holendone], 255a, 262a, 273b ' Horelmede.' See Hardmead Horsenden [Horsedene, Horsedune], 235a, 243a, 276a Horton [Hortone, Hortune],245a, 260a, 262b, 265b Horwood (Great) [Hereworde], and note ' Houstone ' (Beds), note 220 ' Huchedene.' See Hughenden ' Hucheham.' See Hitcham Hughenden [Huchedene], 218, 236a

Ibstone [Ebestan, Hibestanes, Ybestan], 228, 272a Ickford [Iforde], 212, 243b, 261a ' Ilesdone.' See Hillesden Ilmer [Imere], 236b Iver [Evreham], 214, 222, 223, 225, 2574, note 214 Ivinghoe [Evinghehou], 233b, notes 260a, 262b Ivinghoe Aston. See Aston, Ivinghoe

Kimble (Great) [Chenebella], 247b Kimble (Little) [Chenebelle Parva], 267a Kingsey and Towersey [Eie], 227, 268a Lamport [Lanport], 250a, 270b Lamva, Lammva, Lammve Hundred, now part of Buckingham Hundred, 225, 227, 238b, 245b, 255b, 260a, 263a, 270b, 274b Lathbury [Lateberie, Latesberie], 239a, 240a, 264a, note 207 Lavendon [Lavendene, Lawedene, Lawendene], 222, 225, 240b, 241a, 246b, 252a, 273b, 276a Leckhampstead [Lechamestede, Lechamstede], 211, 238a, 250b, 259b ' Lede.' See Lude ' Ledingberge.' See Lenborough Lee [? Lede], 227 Leighton Buzzard [Lestone] (Beds), note 220 ' Lelinchestane.' See Lillingstone Dayrell Le Mans, 212, note 215b Lenborough [Edingeberge, Ledingberge], 238a, 251a ' Lesa,' 268a ' Lestone.' See Leighton Buzzard Lillingstone Dayrell [Lelinchestane] (Oxf.), 228, 250a Lillingstone Lovell, 227, 228 Linford [Linforde], 216, 219, 240a, 246b, 251b, 256a, 265a Linford, Great [Linforde], note 246b Linslade [Lincelade], 263b Littlecote [Litecota, Litecote], 249a, 255a, 262a' Little Crawley. See Crawley, Little Little Hampden. See Hampden, Little Little Kimble. See Kimble, Little Little Marlow. See Marlow, Little Little Missenden. See Missenden, Little Little Woolstone. See Woolstone, Little ' Lochintone.' See Loughton ' Loitone.' See Luton Long Crendon. See Crendon, Long ' Lotegarser.' See Ludgershall Loughton [Lochintone], 246a, 271a Lude [Lede], 234a Ludgershall [Lotegarser], 216, 267a, note 253a Luton [Loitone] (Beds), note 220 Lyde. See Lude

Maids Moreton. See Moreton, Maids Marlow [Berlaue, Merlaue], 223, 236a, 265b, 273a Marlow (? Little) [Berlaue], 218, 236a, note 236b Marmoutier, 213 Marsh (Gibbon) [Mersa], 212, 245b, 255b Marston (Fleet) [Merstone], 265b, note 26lb Marston (? North) [Merstone], 237a, 239b, 254b, 255a, 261b Marsworth. See Masworth Masworth (alias Marsworth) [Missworde], 213, 214, 258b Medmenham [Medemeham], 264b Mentmore [Mentemore], 208, 247b ' Merlaue.' See Marlow ' Mersa.' See Marsh (Gibbon) ' Merstone.' See Marston ' Middeltone.' See Milton (Keynes) Middle Claydon. See Claydon, Middle Milton (Keynes) [Middeltone, Mideltone, Midueltone], 252b, 257a, 276a Missenden [Missedene], 222, 264a' Missenden (? Little) [Missedene], 243a, 267a

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 immediately after the original instrument had come into force, by the method it prescribes, viz. a two-thirds majority in Congress and a majority in three-fourths of the States. They are the amendments of 1791, ten in number, and they constitute what the Americans, following a venerable English precedent, call a Bill or Declaration of Eights.

The Constitution of 1789 deserves the veneration with which the Americans have been accustomed to regard it. It is true that many criticisms have been passed upon its arrangement, upon its omissions, upon the artificial character of some of the institutions it creates. Recognizing slavery as an institution existing in some States, and not expressly negativing the right of a State to withdraw from the Union, it has been charged with having contained the germ of civil war, though that germ took seventy years to come to maturity. And whatever success it has attained must be in large measure ascribed to the political genius, ripened by long experience, of the Anglo-American race, by whom it has been worked, and who might have managed to work even a worse drawn instrument. Yet, after all deductions, it ranks above every other written constitution for the intrinsic excellence of its scheme, its adaptation to the circumstances of the people, the simplicity, brevity, and precision of its language, its judicious mixture of definiteness in principle with elasticity in details. One is therefore induced to ask, before proceeding to examine it, to what causes, over and above the capacity of its authors, and the patient toil they bestowed upon it, these merits are due, or in other words, what were the materials at the command of the Philadelphia Convention for the achievement of so great an enterprise as the


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 AND

must I hear?—shall hoarse bawl

His creaking couplets in a tavern hall,

And I not sing, lest, haply, Scotch Reviews

Should dub me scribbler, and denounce my Muse?


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, March 12, 1811.

would not laugh, if Lawrence, hired to grace

His costly canvas with each flattered face,


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 Pallas te hoc Vulnere Pallas

Immolat et pœnam scelerato ex Sanguine Sumit.

, March 17, 1811.

sinks, more lovely ere his race be run,

Along Morea's hills the setting Sun;

Not, as in northern climes, obscurely bright,

But one unclouded blaze of living light;

O'er the hushed deep the yellow beam he throws,

Gilds the green wave that trembles as it glows;

On old Ægina's rock and Hydra's isle


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of the many-twinkling feet! whose charms

Are now extended up from legs to arms;

Terpsichore!—too long misdeemed a maid—

Reproachful term—bestowed but to upbraid—

Henceforth in all the bronze of brightness shine,

The least a Vestal of the Virgin Nine.

Far be from thee and thine the name of Prude:

Mocked yet triumphant; sneered at, unsubdued;

Thy legs must move to conquer as they fly,

If but thy coats are reasonably high!

Thy breast—if bare enough—requires no shield;

Dance forth—sans armour thou shalt take the field

And own—impregnable to most assaults,

Thy not too lawfully begotten "Waltz."

Hail, nimble Nymph! to whom the young hussar,

The whiskered votary of Waltz and War,


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Rh And thy light broke on human eyes,

Like a Volcano of the skies.

3.

Like lava rolled thy stream of blood,

And swept down empires with its flood;

Earth rocked beneath thee to her base,

As thou didst lighten through all space;

And the shorn Sun grew dim in air,

And set while thou wert dwelling there.

4.

Before thee rose, and with thee grew,

A rainbow of the loveliest hue

Of three bright colours, each divine,

And fit for that celestial sign;

For Freedom's hand had blended them,

Like tints in an immortal gem.

5.

One tint was of the sunbeam's dyes;

One, the blue depth of Seraph's eyes;

One, the pure Spirit's veil of white

Had robed in radiance of its light:

The three so mingled did beseem

The texture of a heavenly dream.

6.

Star of the brave! thy ray is pale,

And darkness must again prevail!

But, oh thou Rainbow of the free!

Our tears and blood must flow for thee.

When thy bright promise fades away,

Our life is but a load of clay.


text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 3/On the Star of "the Legion of Honour"


text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 3/On the Death of the Duke of Dorset


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416 The blood which flowed with Wallace flows as free,

But now 'tis only shed for Fame and thee!

Oh! pass not by the northern veteran's claim,

But give support—the world hath given him fame!

The humbler ranks, the lowly brave, who bled

While cheerly following where the Mighty led—

Who sleep beneath the undistinguished sod

Where happier comrades in their triumph trod,

To us bequeath—'tis all their fate allows—

The sireless offspring and the lonely spouse:

She on high Albyn's dusky hills may raise

The tearful eye in melancholy gaze,

Or view, while shadowy auguries disclose

The Highland Seer's anticipated woes,

The bleeding phantom of each martial form

Dim in the cloud, or darkling in the storm;

While sad, she chaunts the solitary song,

The soft lament for him who tarries long—

For him, whose distant relics vainly crave

The Coronach's wild requiem to the brave!

'Tis Heaven—not man—must charm away the woe,

Which bursts when Nature's feelings newly flow;


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Rh Yet Tenderness and Time may rob the tear

Of half its bitterness for one so dear;

A Nation's gratitude perchance may spread

A thornless pillow for the widowed head;

May lighten well her heart's maternal care,

And wean from Penury the soldier's heir;

Or deem to living war-worn Valour just

Each wounded remnant—Albion's cherished trust—

Warm his decline with those endearing rays,

Whose bounteous sunshine yet may gild his days—

So shall that Country—while he sinks to rest—

His hand hath fought for—by his heart be blest! May, 1814. [First published, Letters and Journals, 1830, i. 559.]

ELEGIAC STANZAS ON THE DEATH OF SIR PETER PARKER, BART.

1.

is a tear for all that die,

A mourner o'er the humblest grave;

But nations swell the funeral cry,

And Triumph weeps above the brave.


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HE Clipper Ship Era began in 1843 as a result of the growing demand for a more rapid delivery of tea from China; continued under the stimulating influence of the discovery of gold in California and Australia in 1849 and 1851, and ended with the opening of the Suez Canal in 1869. These memorable years form one of the most important and interesting periods of maritime history. They stand between the centuries during which man navigated the sea with sail and oar—a slave to unknown winds and currents, helpless alike in calm and in storm—and the successful introduction of steam navigation, by which man has obtained mastery upon the ocean.

After countless generations of evolution, this era witnessed the highest development of the wooden sailing ship in construction, speed, and beauty. Nearly all the clipper ships made records which were not equalled by the steamships of their day; and more than a quarter of a century elapsed, devoted to discovery and invention in perfecting the marine engine and boiler, before the best clipper ship records for speed were broken by steam vessels. During this era, too, important discoveries

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418 2.

For them is Sorrow's purest sigh

O'er Ocean's heaving bosom sent:

In vain their bones unburied lie,

All earth becomes their monument!

3.

A tomb is theirs on every page,

An epitaph on every tongue:

The present hours, the future age,

For them bewail, to them belong.

4.

For them the voice of festal mirth

Grows hushed, their name the only sound;

While deep Remembrance pours to Worth

The goblet's tributary round.

5.

A theme to crowds that knew them not,

Lamented by admiring foes,

Who would not share their glorious lot?

Who would not die the death they chose?

6.

And, gallant Parker! thus enshrined

Thy life, thy fall, thy fame shall be;

And early valour, glowing, find

A model in thy memory.

7.

But there are breasts that bleed with thee

In woe, that glory cannot quell;

And shuddering hear of victory,

Where one so dear, so dauntless, fell.


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 vi were made in regard to the laws governing the winds and currents of the ocean; and this knowledge, together with improvements in model and rig, enabled sailing ships to reduce by forty days the average time formerly required for the outward and homeward voyage from England and America to Australia.

In pursuing this narrative we shall see the stately, frigate-built Indiaman, with her batteries of guns and the hammocks stowed in nettings, disappear, and her place taken by the swift China, California, and Australian clippers, which in their turn, after a long and gallant contest, at last vanish before the advancing power of steam.

Many of the clipper ships mentioned in this book, both American and British, were well known to me; some of the most celebrated of the American clippers were built near my early home in Boston, and as a boy I saw a number of them constructed and launched; later, I sailed as an officer in one of the most famous of them, and as a young sea-captain knew many of the men who commanded them. I do not, however, depend upon memory, nearly all the facts herein stated being from the most reliable records that can be obtained. So far as I am aware, no account of these vessels has ever been written, beyond a few magazine and newspaper articles, necessarily incomplete and often far from accurate; while most of the men who knew these famous ships have now passed away. It seems proper, therefore, that some account of this remarkable era should be recorded by one who has a personal knowledge of the most exciting portion

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Rh 8.

Where shall they turn to mourn thee less?

When cease to hear thy cherished name?

Time cannot teach forgetfulness,

While Griefs full heart is fed by Fame.

9.

Alas! for them, though not for thee,

They cannot choose but weep the more;

Deep for the dead the grief must be,

Who ne'er gave cause to mourn before. October 7, 1814. [First published, Morning Chronicle, October 7, 1814.]

JULIAN [A FRAGMENT].

1.

Night came on the Waters—all was rest

On Earth—but Rage on Ocean's troubled Heart.

The Waves arose and rolled beneath the blast;

The Sailors gazed upon their shivered Mast.

In that dark Hour a long loud gathered cry

From out the billows pierced the sable sky,

And borne o'er breakers reached the craggy shore—

The Sea roars on—that Cry is heard no more.

2.

There is no vestige, in the Dawning light,

Of those that shrieked thro' shadows of the Night.

The Bark—the Crew—the very Wreck is gone,

Marred—mutilated—traceless—all save one.


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Rh of it, and of many of the men and ships that made it what it was.

Of late years there has been a confusing mixture of the terms knot and mile as applied to the speed of vessels. As most persons are aware, there are three kinds of mile: the geographical, statute, and sea mile or knot. The geographical mile is based on a measure upon the surface of the globe, and is a mathematical calculation which should be used by experts only. The statute mile, instituted by the Romans, is a measure of 5280 feet. The sea mile or knot is one sixtieth of a degree of latitude; and while this measurement varies slightly in different latitudes, owing to the elliptical shape of the globe, for practical purposes the knot may be taken as 6080 feet.

The word knot is now frequently used to express long distances at sea. This is an error, as the term knot should be used only to denote an hourly rate of speed; for instance, to say that a vessel is making nine knots means that she is going through the water at the rate of nine knots an hour, but it would be incorrect to say that she made thirty-six knots in four hours; here the term miles should be used, meaning sea miles or knots. The term knot is simply a unit of speed, and is derived from the knots marked on the old-fashioned log line and graduated to a twenty-eight-second log glass which was usually kept in the binnacle. In this book the word mile means a sea mile and not a geographical or statute mile.

I wish to make my grateful acknowledgment to the Hydrographic Office at Washington, the British

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420 In him there still is Life, the Wave that dashed

On shore the plank to which his form was lashed,

Returned unheeding of its helpless Prey—

The lone survivor of that Yesterday—

The one of Many whom the withering Gale

Hath left unpunished to record their Tale.

But who shall hear it? on that barren Sand

None comes to stretch the hospitable hand.

That shore reveals no print of human foot,

Nor e'en the pawing of the wilder Brute;

And niggard vegetation will not smile,

All sunless on that solitary Isle.

3.

The naked Stranger rose, and wrung his hair,

And that first moment passed in silent prayer.

Alas! the sound—he sunk into Despair—

He was on Earth—but what was Earth to him,

Houseless and homeless—bare both breast and limb?

Cut off from all but Memory he curst

His fate—his folly—but himself the worst.

What was his hope? he looked upon the Wave—

Despite—of all—it still may be his Grave!

4.

He rose and with a feeble effort shaped

His course unto the billows—late escaped:

But weakness conquered—swam his dizzy glance,

And down to Earth he sunk in silent trance.

How long his senses bore its chilling chain,

He knew not—but, recalled to Life again,

A stranger stood beside his shivering form—

And what was he? had he too scaped the storm?


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 vii Museum, Lloyd's Register of Shipping, the American Bureau of Shipping, the Boston Athenæeum, and the Astor Library, for much of the data contained in this book.

A.H.C.

, 1910.

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Rh 5.

He raised young Julian. "Is thy Cup so full

"Of bitterness—thy Hope—thy heart so dull

"That thou shouldst from Thee dash the Draught of Life,

"So late escaped the elemental strife!

"Rise—tho' these shores few aids to Life supply,

"Look upon me, and know thou shalt not die.

"Thou gazest in mute wonder—more may be

"Thy marvel when thou knowest mine and me.

"But come—The bark that bears us hence shall find

"Her Haven, soon, despite the warning Wind."

6.

He raised young Julian from the sand, and such

Strange power of healing dwelt within the touch,

That his weak limbs grew light with freshened Power,

As he had slept not fainted in that hour,

And woke from Slumber—as the Birds awake,

Recalled at morning from the branchéd brake,

When the day's promise heralds early Spring,

And Heaven unfolded woos their soaring wing:

So Julian felt, and gazed upon his Guide,

With honest Wonder what might next betide. Dec. 12, 1814.

TO BELSHAZZAR.

1.

! from the banquet turn,

Nor in thy sensual fulness fall;


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422 Behold! while yet before thee burn

The graven words, the glowing wall,

Many a despot men miscall

Crowned and anointed from on high;

But thou, the weakest, worst of all—

Is it not written, thou must die?

2.

Go! dash the roses from thy brow—

Grey hairs but poorly wreathe with them;

Youth's garlands misbecome thee now,

More than thy very diadem,

Where thou hast tarnished every gem:—

Then throw the worthless bauble by,

Which, worn by thee, ev'n slaves contemn;

And learn like better men to die!

3.

Oh! early in the balance weighed,

And ever light of word and worth,

Whose soul expired ere youth decayed,

And left thee but a mass of earth.


text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 3/Address intended to be recited at the Caledonian Meeting


text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 3/Elegiac Stanzas on the Death of Sir Peter Parker, Bart.


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text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 3/To Belshazzar


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Talk:The Insidious Dr. Fu Manchu

Updated by proofing against source at archive.org. Minor changes—mostly converting all-caps to italics Akme (talk) 12:58, 20 July 2015 (UTC)

title: Talk:The Insidious Dr. Fu Manchu


text: Talk:Brood of the Witch Queen

title: Talk:Brood of the Witch Queen


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The Encyclopedia Americana (1920)/Loquat

LOQUAT lō'kwat, or JAPAN PLUM, a shrub or small tree (Eriobotrya japonica) of the family Malaceæ. It attains heights of about 20 feet, bears thick evergreen leaves near the ends of the branches, and fragrant, woolly, whitish flowers in terminal panicles in late summer and autumn, followed by downy, yellow, oval or pyriform fruits (pomes) which ripen in very early spring. The fruits, which in favorable climates are borne in profusion, are highly esteemed for their sub-acid flesh and their pleasantly flavored seeds, the former being used as a dessert, the latter for flavoring cookery. The tree is a native of Japan and China, whence it has been taken to subtropical climates throughout the world. In the Gulf States and in California it is widely popular as a home fruit, though it appears in Northern markets. In California several highly improved varieties were produced during the closing decade of the last century. In the North it is often grown in conservatories.


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Executive Order 10286

a dispute exists between the Pullman Company, a carrier, and certain of its employees represented by the Order of Railway Conductors of America, a labor organization; and this dispute has not heretofore been adjusted under the provisions of the Railway Labor Act, as amended; and this dispute, in the judgment of the National Mediation Board, threatens substantially to interrupt interstate commerce to a degree such as to deprive the country of essential transportation service: , by virtue of the authority vested in me by section 10 of the Railway Labor Act, as amended (45 U.S.C. 160), I hereby create a board of three members, to be appointed by me, to investigate the said dispute. No member of the said board shall be pecuniary or otherwise interested in any organization of employees or any carrier.

The board shall report its findings to the President with respect to the said dispute within thirty days from the date of this order.

As provided by section 10 of the Railway Labor Act, as amended, from this date and for thirty days after the board has made its report to the President, to change, except by agreement, shall be made by the Pullman Company or its employees in the conditions out of which the said dispute arose.

In performing its functions under this order the Board shall comply with the requirements of section 502 of the Defense Production Act of 1950, as amended.

Harry S. Truman The White House, September 6, 1951. [FR Doc. 1951–xxxx Filed 9–7–51; 8:45 am] Billing Code xxxx–xx–x

title: Executive Order 10286


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The Encyclopedia Americana (1920)/Lorain

LORAIN, lō-rān', Ohio, city, in Lorain County, on the south shore of Lake Erie, at the mouth of the Black River, and on the New York, Chicago and Saint Louis (Nickel Plate), Baltimore and Ohio and other railroads, about 26 miles west of Cleveland. The first

permanent settlement was made in 1822 by Barney Meeker. It was incorporated as a village in 1873 and as a city in 1895. It is situated in an agricultural and natural-gas region, and is a shipping port for farm products, for the output of the central Ohio coal fields, and for the lumber and iron ore of a large section of the State. The chief industries of the city are ship-building, coal shipping, manufacturing steel, automatic shovels, stove works, general manufacturing and fishing. The city has excellent public and parish schools, a public library, 22 churches and Saint Joseph's Hospital. About 75 per cent of the inhabitants are American born. The government is vested in a mayor, elected biennially, a unicameral council and administrative boards. The water-works are owned and operated by the city. Pop. 34,360.


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The Encyclopedia Americana (1920)/Lorca

LORCA, lŏr'kä, Spain, city, in the province of Murcia, on the Sangonera River, about 20 miles north of Aguilas, the Mediterranean port. It is an ancient city, established before the Moors came to Spain, as is evidenced by the older houses; but the main part of the city now existing is of Moorish construction. It has a fine old castle, considerable flour and textile manufactures, and in the vicinity are valuable mines of silver, sulphur and lead. The farms in the surrounding country have to be irrigated in the dry seasons, and for the storage of water of the Sangonera a dam, 800 feet long and 160 feet high, was built near the city. In 1802 the dam burst, and the valley was flooded, when many lives were lost. The dam was reconstructed in 1886. Lorca was the scene of many battles between the Christians and the Moors. Pop. 70,807.

title: The Encyclopedia Americana (1920)/Lorca


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The Encyclopedia Americana (1920)/Lord, Chester Sanders

LORD, Chester Sanders, American journalist: b. Romulus, N. Y., 18 March 1850. He studied at Hamilton College, was for a time associate editor of the Oswego (N. Y.) Advertiser, and in 1872 became a member of the staff of the New York Sun, and of which he was managing editor in 1880-1913, when he retired from business. He was regent of the University of the State of New York 1897-1904; was re-elected regent in 1909 for the term ending in 1922.


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 PREFACE

book, whatever its value, is the outcome of more than the merely feverous thought of War time; the ideas upon which it is based were published in outline a good dozen years ago. In 1904, in a paper on 'The Geographical Pivot of History,' read before the Royal Geographical Society, I sketched the World-Island and the Heartland; and in 1905 I wrote in the National Review on the subject of 'Man-power as a Measure of National and Imperial Strength,' an article which I believe first gave vogue to the term Man-power. In that term is implicit not only the idea of fighting strength but also that of productivity, rather than wealth, as the focus of economic reasoning. If I now venture to write on these themes at somewhat greater length, it is because I feel that the War has established, and not shaken, my former points of view.

H. J. M. 1st February 1919.


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 PERSPECTIVE

memories are still full of the vivid detail of an all-absorbing warfare; there is, as it were, a screen between us and the things which happened earlier even in our own lives. But the time has at last come to take larger views, and we must begin to think of our long War as of a single great event, a cataract in the stream of history. The last four years have been momentous, because they have been the outcome of one century and the prelude to another. Tension between the nations had slowly accumulated, and, in the language of diplomacy, there has now been a détente. The temptation of the moment is to believe that unceasing peace will ensue merely because tired men are determined that there shall be no more war. But international tension will accumulate again, though slowly at first; there was a generation of peace after Waterloo. Who among the diplomats round the Congress table at


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2 Vienna in 1814 foresaw that Prussia would become a menace to the world? Is it possible for us so to grade the stream bed of future history as that there shall be no more cataracts? That, and no smaller, is the task before us if we would have posterity think less meanly of our wisdom than we think of that of the diplomats of Vienna.

The great wars of history—we have had a world-war about every hundred years for the last four centuries—are the outcome, direct or indirect, of the unequal growth of nations, and that unequal growth is not wholly due to the greater genius and energy of some nations as compared with others; in large measure it is the result of the uneven distribution of fertility and strategical opportunity upon the face of our Globe. In other words, there is in nature no such thing as equality of opportunity for the nations. Unless I wholly misread the facts of geography, I would go further, and say that the grouping of lands and seas, and of fertility and natural pathways, is such as to lend itself to the growth of empires, and in the end of a single World Empire. If we are to realise our ideal of a League of Nations which shall prevent war in the future, we must recognise these geographical realities and take steps to


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Rh counter their influence. Last century, under the spell of the Darwinian theory, men came to think that those forms of organisation should survive which adapted themselves best to their natural environment. To-day we realise, as we emerge from our fiery trial, that human victory consists in our rising superior to such mere fatalism.

Civilisation is based on the organisation of society so that we may render service to one another, and the higher the civilisation the more minute tends to be the division of labour and the more complex the organisation. A great and advanced society has, in consequence, a powerful momentum; without destroying the society itself you cannot suddenly check or divert its course. Thus it happens that years beforehand detached observers are able to predict a coming clash of societies which are following convergent paths in their development. The historian commonly prefaces his narrative of war with an account of the blindness of men who refused to see the writing on the wall, but the fact is, that, like every other going concern, a national society can be shaped to a desired career while it is young, but when it is old its character is fixed and it is incapable of any great change in its mode of existence. To-day


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4 all the nations of the world are about to start afresh; is it within the reach of human forethought so to set their courses as that, notwithstanding geographical temptation, they shall not clash in the days of our grandchildren?

In our anxiety to repudiate the ideas historically associated with the Balance of Power, is there not perhaps some danger that we should allow merely juridical conceptions to rule our thoughts in regard to the League of Nations? It is our ideal that justice should be done between nations, whether they be great or small, precisely as it is our ideal that there should be justice between men, whatever the difference of their positions in society. To maintain justice as between individual men the power of the State is invoked, and we now recognise, after the failure of international law to avert the Great War, that there must be some power or, as the lawyers say, some sanction for the maintenance of justice as between nation and nation. But the power which is necessary for the rule of law among citizens passes easily into tyranny. Can we establish such a world power as shall suffice to keep the law between great and small States, and yet shall not grow into a world tyranny? There


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Rh are two roads to such a tyranny, the one the conquest of all other nations by one nation, the other the perversion of the very international power itself which may be set up to coerce the lawless nation. In our great replanning of human society we must recognise that the skill and opportunity of the robber are prior facts to the Law of Robbery. In other words, we must envisage our vast problem as business men dealing with realities of growth and opportunity, and not merely as lawyers defining rights and remedies.

My endeavour, in the following pages, will be to measure the relative significance of the great features of our Globe as tested by the events of history, including the history of the last four years, and then to consider how we may best adjust our ideals of freedom to these lasting realities of our Earthly Home. But first we must recognise certain tendencies of human nature as exhibited in all forms of political organisation.


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The Encyclopedia Americana (1920)/Lord, Edwin Chesley Estes

LORD, Edwin Chesley Estes, American geologist and petrographer: b. Brooklyn, N. Y., 7 May 1868. Educated in the public schools of New York City and in Brunswick and Heidelberg, Germany, and in Harvard University, Cambridge. Received the degrees of Ph.D. (Heidelberg) and M.S. (Harvard). He served as field assistant in the United States Geological Survey, 1895-97, was professor of Geology and mineralogy in Hamilton College, New York, 1899-1900, Austin Teaching Fellow and assistant in mineralogy and petrography, Harvard University, 1900-01. He was assistant in petrography and chemistry of the United States Department of Agriculture 1901-04, and has been petrographer in the office of public roads and rural engineering of the United States Department of Agriculture since 1904. He has published a geological and petrographical paper on igneous rocks from Bavaria, Germany, Mexico, Texas and Maine, U. S. A., 1894-1900. Since 1900 has published papers on the petrography of rocks for road building, and the relation of mineral composition and rock structure to the

physical properties of road materials, ‘Bulletins 31 and 37,’ Office of Public Roads, and ‘Bulletin 348,’ United States Department of Agriculture; and on the mineral composition and utilization of blast furnace and other slags, Proceedings Seventh International Congress of Applied Chemistry, 1909.


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 BY THE SAME AUTHOR


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An Epitome of Famous American and British

Clipper Ships, Their Owners, Builders,

Commanders, and Crews

By

With 39 Illustrations

G. P. Putnam's Sons

New York and London

1911

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The Encyclopedia Americana (1920)/Lord, Herbert Gardiner

LORD, Herbert Gardiner, American philosopher: b. Boston, 29 March 1849. He was the son of the Rev. Daniel Miner Lord and was graduated at Amherst College in 1871 and at the Union Theological Seminary in 1877. He was ordained to the Presbyterian ministry in 1878 and served as pastor of the church of the Redeemer, Buffalo, 1877-95. During 1895-98 he was professor of phifosophy at the School of Pedagogy, University of Buffalo; from 1890 to 1900 was principal of Franklin School, Buffalo; and in 1900 was appointed professor of philosophy at Columbia University. He was one of the joint authors of ‘Essays Philosophical and Psychological in Honor of William James’; and is the author of ‘The Psychology of Courage’ (1918).


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 A STUDY IN THE POLITICS OF RECONSTRUCTION

BY

H. J. MACKINDER, M.P.

LONDON CONSTABLE AND COMPANY LTD 1919


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Printed in Great Britain


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The Encyclopedia Americana (1920)/Lord, John

LORD, John, American historian and lecturer: b. Portsmouth, N. H., 10 Sept. 1812; d. Stamford, Conn., 15 Dec. 1894. He was graduated from Dartmouth in 1833; studied theology for a time at Andover Theological Seminary, and in his second year there wrote a series of lectures on the Dark Ages, which he delivered soon after during a tour of northern New York. He became an agent of the American Peace Society. Though not ordained to the ministry occupied Congregational pulpits in New Marlboro and Stockbridge, Mass. After 1840 he devoted himself to literary work and lecturing. In 1843-46 he was in England giving lectures on the Middle Ages, and on his return to the United States continued to lecture for many years in the principal towns and cities, giving over 6,000 lectures in all. From 1866-76 he was lecturer on history at Dartmouth College. His lectures were published under the title ‘Beacon Lights of History’ (1883); he also wrote ‘Modern History for Schools’ (1850); ‘The Old Roman World’ (1867); and ‘Ancient States and Empires’ (1869); ‘Points of History’ (1881).


text: Democratic Ideals and Reality: A Study in the Politics of Reconstruction


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The Encyclopedia Americana (1920)/Lord, John King

LORD, John King, American educator: b. Cincinnati, Ohio, 21 Oct. 1848. He was graduated at Dartmouth College in 1868. In 1869 he was made a tutor in Latin in Dartmouth; professor of Latin and rhetoric, 1872-80; professor of oratory and belles-lettres, 1880-82; associate professor, 1882-92, and after 1892 professor of the Latin language and literature. He was acting president of Dartmouth College, 1892-93; and acting president of the faculty in the absence of the president, 1893-1900. He has edited many Latin textbooks and Chase's ‘History of Dartmouth College’ (Vol. I, 1891), is the author of an ‘Atlas of the Geography and History of the Ancient World’ (1902), and has translated Hertzburg's ‘Geschichte der Römer in Alterthum’ (1902); ‘History of Dartmouth College, 1815-1909’ (1913).


text: Democratic Ideals and Reality: A Study in the Politics of Reconstruction/Chapter 1


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The Encyclopedia Americana (1920)/Lord's Prayer, The

LORD'S PRAYER, The, sometimes called “Our Father” or the “Pater Noster,” from the first two words in English or in Latin; and called the “Lord's Prayer” because taught by our Lord to his disciples. The prayer is given in the Bible, in Saint Matthew vi, and in Saint Luke xi. It is given both as a prayer and as a model or standard of prayer, and in Matthew is introduced by the words: “After this manner therefore pray ye.” In Luke the introduction is: “When ye pray say,” and is followed by the words. There is a difference in the form as given in the two gospels mentioned. In Matthew the words are “Our Father who art in heaven, hallowed be thy name; thy kingdom come; thy will be done as in heaven so upon earth. Give us to-day our daily bread; and forgive us our debts, as we also have forgiven our debtors; and lead us not into temptation; but deliver us from evil. Amen.” In Luke the words are: “Father, hallowed be thy name; thy kingdom come. Give us day by day our daily bread; and forgive us our sins; for we also forgive everyone indebted to us; and lead us not into temptation.”

The doxology, “For thine is the kingdom, and the power, and the glory for ever, Amen,” is not found in many of the best ancient authorities, and for that reason it is omitted in Tischendorf's eighth edition of the New Testament and in the Westcott and Hort Greek New Testament.

The prayer was introduced or taught in the “Sermon on the Mount,” and as given in Matthew consists of nine parts — one salutation or invocation, seven petitions and “Amen.” In the salutation there are three distinct points; first, the word “Father,” implying fatherhood, sonship. Second, the word “Our,” which includes all mankind, a profession of brotherhood, a manifestation of charity in the most effective manner. Third, “Heaven,” where God is in His glory, for where His glory is revealed that is heaven. The seven petitions are usually divided into three parts. The first three petitions refer to the honor of God; the last three to our own advantage; and the fourth petition has an element of both the first and the last groups.

The “Amen” is a common ending to prayer, usually derived from the Hebrew verb meaning “to be firm,” or from a Hebrew noun meaning “truth,” and commonly rendered "so be it" or "may it be so." In this place its signification is usually regarded as meaning a stronger

of what has just been said. In places in the liturgy of the Roman Catholic, the Protestant Episcopal and the Greek churches where the word “Amen” occurs, it is usually said by the server or clerk; but the “Amen” belonging to the “Lord's Prayer” is said by the celebrant of the mass.

Some of the early waiters divided the petitions into six, joining the sixth and seventh. Many Protestant writers make this division, but Roman Catholic writers follow Saint Augustine, and divide the prayer into seven petitions. Lutheran writers generally follow this division, also the Protestant writers, Bleck, Hilgenfield, Keil and Tholuck. The gradation of the petitions is remarkable: First, the honor and glory of God is sought; second, our own greatest good; third, the necessary means to attain eternal life; fourth, necessities for the present life; fifth, to be freed from the greatest evil; sixth, to be freed from the evil next to the greatest; seventh, to be freed from all evil. The fifth, sixth and seventh petitions are directed against the respective impediments opposed to the good mentioned in the second, third and fourth petitions.

The doxology is explained in various ways, as a liturgical addition, as an ancient continuation used by the priests and then the people. The “kingdom” in the doxology seems to refer to the first and second petitions; the “power” to the third petition; and the “glory” to the following petitions.

Directly following the “Lord's Prayer,” in the gospel of Saint Matthew vi, 14, there is an extension or explanation of the fifth petition, giving again the conditions of forgiveness; “For if ye forgive men their trespasses, your heavenly Father will also forgive you.”

Commentators differ as to the exact relation between the form of the “Lord's Prayer” in the gospel of Matthew and in Luke. It is held by many authorities that the prayer was taught on two different occasions, to different persons, except the apostles who were present on both occasions. Both forms were given as models and both contain the essentials. It appears in the earliest manual of Christian devotion, the ‘Didache,’ at the beginning of the 2d century, and was first associated, not with the Eucharistic sacrifice, but with the daily offices. The prayer occurs in all ancient liturgies except the so-called Clementine liturgy — given in the Apostolic Constitutions. In all the principal liturgies it occurs shortly before the Communion.

Many polyglot collections of the prayer have been published from the 16th century downward, the most remarkable of which were those of John Chamberlayne in 150 languages (1715), of Conrad Gesner in 200 (1748) and that of Padre Hervaz in 307 (1787). There are expositions of the Lord's Prayer by Origen, Chrysostom, Gregory Nyssa, Cyprian, Luther, Leiphton and Tholuck.

Bibliography.— Maas, ‘The Gospel According to Saint Matthew’; Kenrick, the gospels of Saints Matthew and Luke in ‘The Four Gospels’; Saint Thomas Aquinas, ‘The Lord's Prayer’; and the following authors in various writings, Bleck, Meyer, Kiel, Schanz, Spirago, Jannaris, Tholuck, W. Grimm, Hilgenfield, Peischel, Wendt, Weiss, Saint Augustine and Saint Alphonsus. Consult also Plummer

in Hastings' ‘Dictionary of the Bible’ and Nestle and Lambert in the ‘Dictionary of Christ and the Gospels,’ with authorities quoted thereunder.


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The Encyclopedia Americana (1920)/Lords Spiritual

LORDS SPIRITUAL, in Great Britain, archbishops and bishops of the Anglican Church who are given seats in the House of Lords. These are the archbishops of Canterbury (the Primate of all England) and York, and 24 of the bishops. The bishops of London, Durham and Winchester are invariably members of the House of Lords; the other bishops are called according to seniority. Suffragan bishops are not eligible for the Upper House. On his retirement from his bishopric the Lord Spiritual ceases to be a member of the House of Lords. The Lords Spiritual are not peers of the realm, but only Lords Spiritual of Parliament. They have no right to demand trial by the House of Lords as peers, but are amenable to the jurisdiction of the ordinary courts of law. Although the Lords Spiritual of the Upper House are distinct from the Lords Temporal, they do not vote separately, but jointly, forming for purposes of legislation one estate. The prelates vote on every subject brought before the Lords, except in trials for high treason and other cases of a criminal nature. On such occasions they never attend or vote; this, however, is in deference to those canon laws which forbid them from participating in matters of blood, and not owing to any Parliamentary requirement. The Spiritual Lords cannot vote or even take their seats in the House unless robed in their ecclesiastical vestments, with rochet, lawn sleeves and mortar-board cap complete. The distinction between peers of the realm and the Lords Spiritual of Parliament also extends to the families of the latter, courtesy titles not being accorded to them.


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HE deeds that have made the Clipper Ship Era a glorious memory were wrought by the shipbuilders and master mariners of the United States and Great Britain, for the flag of no other nation was represented in this spirited contest upon the sea. In order, therefore, to form an intelligent idea of this era, it is necessary to review the condition of the merchant marine of the two countries for a considerable period preceding it, as well as the events that led directly to its development.

From the earliest colonial days, ship-building has been a favorite industry in America. The first vessel built within the present limits of the United States was the Virginia, a pinnace of thirty tons, constructed in 1607 by the Popham colonists who had arrived during the summer at Stage Island, near the mouth of the Kennebec River, on board the ships Gift of God and Mary and John. When these vessels returned to England, leaving

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The Encyclopedia Americana (1920)/Lord's Supper

LORD'S SUPPER (Lat. Cæna Domini, Fr. La Sainte Cène, Ger. Abendmahl), one of the sacraments of the Christian religion, in the observance of which Christians commemorate the death of the Founder of their religion. It is so called because the Lord Jesus Christ instituted the rite when he took his last meal with his disciples. It has also the names of eucharist and communion, and is celebrated by all Christian bodies however much their views may differ as to its nature and efficacy, except the Quakers. It was instituted at the time of the Jewish passover, as we read in the gospels of Matthew, Mark and Luke, the two former agreeing very closely in their accounts, while that of Luke has features of its own. A brief statement to the same effect is in 1 Cor. xi. There is no corresponding section in the fourth gospel, though in John vi Christ speaks of the eating of his flesh and the drinking of his blood. In all the churches founded by the Apostles the Lord's Supper was introduced. In the 1st and 2d centuries this rite was celebrated in connection with the agapæ or love-feast. After the 3d century, when the congregations became more numerous, the agapæ ceased, and the Lord's Supper was from thence celebrated separately in the churches, in such a way that all present could partake, with the exception of catechumens (that is, Christians not yet baptized) and unbelievers. These were obliged to withdraw when the celebration of the Lord's Supper commenced, because

was considered as a mysterious act, which was to be withheld from profane eyes. The deacons carried the bread of life to those whom sickness or imprisonment had prevented from being present at the meeting of the congregation. It was always believed to possess a peculiar efficacy, and ideas of the awful and mystical were associated with it. From the first Christians ascribed supernatural power to the rite, and the consecrated bread and wine were regarded as more than mere bread and wine, and as having became, in some mystical way, the body and blood of our Saviour.

In the early Church there was no definite dogmatic formulation of the change undergone by the sacred elements, but in the 9th century, in consequence of the attacks of Berengarius (q.v.) on the doctrine of the Real Presence, the term transubstantiation, commonly ascribed to Paschasius Radbertus, first came into use to describe metaphysically the real and objective change of the elements of bread and wine into the body and blood of Christ. This term was adopted by the Council of Rome in 1079, and confirmed in 1215, in the Fourth Lateran Council, by Innocent III, and has ever since been employed by the Roman Catholic Church as the authentic expression of her faith in the doctrine of the Eucharist. The Council of Trent in the 16th century laid it down as of faith to confess the “change of the whole substance of the bread into the body, of the whole substance (substantiæ) of the wine into the blood [of Christ], only the appearances (species) of bread and wine remaining; which change the Catholic Church most fitly calls Transubstantiation.” The Roman Catholic Church holds that the Eucharist has been both a sacrament and a sacrifice from the beginning. This, she declares, is evident from Christ's words of institution, as narrated in the synoptic gospels, and from Saint Paul's words in his first Epistle to the Corinthians. And unbroken testimony from the Apostles through the Fathers of the Church, she further avers, bears ample evidence to her claim; besides this, she claims that her own witness as the duly divinely appointed guardian of the deposit of revelation and its infallible interpreter commissioned to teach all nations is sufficient seal to the truth of the doctrine. As a sacrament it is the true body and blood of Christ under the appearance of bread and wine to be partaken by the faithful as a means of grace and union with Christ; as a sacrifice it is the unbloody oblation of the body and blood of Christ by a duly appointed minister, that is, priest, by whom alone the elements can be consecrated. Such she declares has been the Christian teaching and practice from the beginning. The reception of the sacrament under both kinds, that is, under the forms of both bread and wine, was general until the Middle Ages, when communion under one kind, bread alone, began to be adopted, partly to avoid the danger of spilling the consecrated wine and partly to counteract a growing heresy that Christ was not received whole and entire under either kind alone. The Council of Constance, in the 15th century, made it universally obligatory to communicate under one kind to meet the heresy of Huss and Jerome of Prague.

The position taken up by the Protestant reformers in the 16th century was that the

Church had deviated in the celebration of the Lord's Supper from the purpose of Christ and the example of the apostolic age. Both the German and Swiss reformers agreed in rejecting the doctrine of Transubstantiation and the Mass, maintaining that the Lord's Supper ought always to be celebrated before the whole congregation, and with the administration of both bread and wine. In explaining the words by which the supper was instituted, Luther and Zwinglius differed, and their different opinions on this subject formed the principal subject of the dissension between the Lutheran and Calvinistic churches. Luther took the words, “This is my body,” etc., in their literal sense, and maintained that the body and blood of Jesus Christ were united, in a mystical way, with the bread and wine, which, however, remain unchanged, so that the communicant receives, in, with and under the bread and wine, the real body and blood of the Redeemer. Zwinglius, on the other hand, understood the words in a figurative sense: that Jesus Christ meant to say, “The bread and the wine represent my body and my blood.” He maintained, therefore, that the bread and wine were mere symbols of the body and the blood of Christ, and that the Lord's Supper was a simple commemoration of the death of Christ, and a profession of belonging to his church, and this view was in substance adopted by the Socinians and Arminians. From this difference of opinion arose a violent dispute between Luther and Zwinglius, which in later times has been continued between the Lutheran and Calvinistic divines. The opinion advanced by Calvin, by which the spiritual presence of the body and blood of Christ is manifest in the communion, and by partaking of which the faithful receiver is brought into union with Christ, through the medium of the Holy Ghost, though it came nearer to the Lutheran doctrine than that of Zwinglius did, yet was essentially different, and therefore also met with a strong opposition from the strict adherents of Luther. The Calvinist position is known as Receptionist or virtualist. Melanchthon inclined to the Calvinistic notion, and so did many other Lutheran divines, who were called, by the opposite party, Philippists and Crypto-Calvinists. The formula concordiæ, or articles of religious peace, suppressed the Crypto-Calvinists in the greatest part of the Lutheran Church, and established the position of Luther; consequently there was a final separation of the Lutheran and Reformed or Calvinistic churches, but in recent times many Lutheran divines have inclined to the Calvinistic doctrine. The Greek Church has substantially held the doctrine of Transubstantiation in its whole extent. The Oriental Christians differ from the Western in using leavened bread in the Lord's Supper and in administering it to children. (See ).

It thus appears that the differences between the contending churches hinge on the mode in which the body and blood of Christ are present in the elements of bread and wine, for that they are in some way way present is admitted by them all. The majority of Protestant churches hold that presence means presence in efficacy, and will admit that it is “real” in the sense of being efficacious, though not in the sense of being corporeal. However, when they

are called on to define efficacy they differ in this, that some mean by it a sacrificial, and others a mysterious supernatural efficacy, emanating from Christ's glorified body. The confessions of the Protestant churches were framed expressly to conciliate the Lutherans, and contain, in consequence, more of the mystical element than is consistent with the sentiments of the framers, as expressed in their writings. The 28th article of the Church of England, while repudiating Transubstantiation as “repugnant to the plain words of Scripture,” declares “that to such as rightly, worthily, and with faith receive the same, the bread which we break is a partaking of the body of Christ, and likewise the cup of blessing is a partaking of the blood of Christ.” It further declares that “the body of Christ is given, taken, and eaten in the supper only after a heavenly and spiritual manner. And the mean whereby the body of Christ is received and eaten in the supper is faith.” But the High Church party in the Anglican Church makes an approach to the Roman position by belief in what is termed the “objective real presence.” The Westminster Confession, chap. xxix, s. 6 and 7, thus formulates the doctrine adopted by the Presbyterian Church of Scotland, which in the main agrees with that propounded by Calvin: “That doctrine which maintains a change of the substance of bread and wine into the substance of Christ's body and blood (commonly called Transubstantiation) by consecration of a priest, or by any other way, is repugnant not to Scripture alone, but even to common sense and reason, overthroweth the nature of the sacrament, and hath been and is the cause of manifold superstitions, yea, of gross idolatries. Worthy receivers, outwardly partaking of the visible elements in this sacrament, do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually, receive and feed upon Christ crucified, and all benefits of his death: the body and blood of Christ being then not corporally or carnally in, with or under the bread and wine; yet as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.” The elevation, adoration and carrying about of the host, practised in the Greek and Roman Catholic churches, is thus spoken of in the 28th article of the Anglican Church: “The sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.” While the Roman Catholic Church makes its communicants receive the consecrated wafer with the mouth from the hands of the priest, the Protestant churches put the bread and the chalice into the hands of the communicant.

In the Greek and Roman Catholic churches the Eucharistic sacrifice is offered daily; in the Anglican Church the practice varies, the High Church ideal being a daily celebration of Holy Communion. It was formerly the custom in the Scottish Presbyterian Church to observe the rite once a year; but it is now more frequently administered, generally four times a year.

Bibliography.— Only a partial and fragmentary list can be included here: Adamson, R. W., ‘Christian Doctrine of the Lord's Supper’ (Edinburgh 1905); Armstrong,

of the New Testament’ (New York 1880); Bridgett, T. E., ‘History of the Holy Eucharist in England’ (London 1908); Brightman, ‘The Eucharistic Sacrifice’ (ib. 1890); Dimock, N., ‘On Eucharistic Worship in the English Church’ (ib. 1911); ‘Papers on the Doctrine of the English Church Concerning the Eucharistic Presence’ (2 vols., ib. 1911); Frankland, W. B., ‘The Early Eucharist’ (Cambridge 1902); Gardner, P., ‘Origin of the Lord's Supper’ (London 1893); Gore, C., ‘The Body of Christ’ (ib. 1901); Groton, W. M., ‘Christian Eucharist and the Pagan Cults’ (New York 1914); Harnack, ‘History of Dogma’ (Eng. trans., London 1894-99); Lambert, J. C., ‘The Sacraments in the New Testament’ (Edinburgh 1905); Mortimer, A. G., ‘Catholic Faith and Practice’ (Philadelphia 1898); Moule, ‘The Supper of the Lord’ (London 1889); Perowne, J. J. S., ‘The Doctrine of the Lord's Supper’ (London 1887); Pusey, E. B., ‘The Doctrine of the Real Presence as contained in the Fathers’ (Oxford 1870); Sanday, W., ‘Priesthood and Sacrifice’ (London 1900); Stone, D., ‘History of the Doctrine of the Holy Eucharist’ (ib. 1909); Wilberforce, R. I., ‘The Doctrine of the Eucharist’ (ib. 1854); Wiseman, Cardinal, ‘Lectures on the Real Presence’ (Dublin 1852); and the article in the ‘Encyclopædia of Religion and Ethics.’


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152

and Madeleine had accepted an invitation for the Wednesday in the same week. Rachel had simply refused without giving a reason, but people were now used to her manner.

"I have such a dreadful headache!" sighed Fanny, as she came into Madeleine's room, who was getting ready to go out. Madeleine had come into the town on the Sunday evening.

"Poor Fanny!" said Madeleine, feelingly; "have you got that headache again?"

"Yes, it came just as if it were on purpose, at the very moment I was going to change my dress. Oh, how bad it is!"

"I think you have had a great many of these headaches lately, Fanny; you ought to speak to the doctor."

"It is no use," answered Fanny, endeavouring to cool her forehead by pressing a little hand-glass against it.

"The only thing that does me any good is fresh air and perfect quiet. Oh, the noise here from the street is dreadful! To think that I have to spend

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Rh the whole evening in a hot room! I can't bear it; it will be too much for me!"

"You shan't go out at all when you are so unwell," said Madeleine, decidedly. "I will make such a nice excuse for you."

"Oh, if I could only stop at home, or, even better still, if I could get to Sandsgaard; it is so quiet there!" said Fanny, with a sigh.

"Yes, that is just what you shall do," cried Madeleine. "You take the carriage when it has left me, and drive out there. I believe it is clearing up, and we shall have a lovely quiet moonlight evening."

"Yes; I don't much mind what the weather is," said Fanny, with a sickly smile. "But do you think it will do for me"

"You need not trouble about that. I will make such charming and plausible excuses for you, that you will really feel quite rewarded for all the trouble you have had in teaching me the ways of society. Look now, I will begin like this;" and Madeleine, who had now got on her dress, curtsied and smiled, and began a most pathetic story about dear Fanny's dreadful headache. Fanny began to laugh, until it gave her head so much pain that she could not help crying out. She, however, allowed herself to be persuaded, and Madeleine drove off alone.

Madeleine now began to find herself at home in her new life. Fanny was so good and kind to her, that the young girl at last got the better of her shyness, and told her friend the whole story about Per, and the rest of her doings at home.

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154 Fanny did not laugh at her in the least; on the contrary, she said that she quite envied Madeleine the romantic little episode, which would be a sweet recollection for the rest of her life. But when Madeleine timidly said that she considered it more than a recollection, and that she regarded herself as really engaged, she met with such a determined opposition that she did not know what to think. "Young girls often have these absurd adventures," said Fanny, "when they are not old enough to know better." She had herself been madly in love with a chimney-sweep—a common chimney-sweep, just think of that!

The more Madeleine became accustomed to town life the easier she found it to deaden her recollections of the past. But however successful she was in burying them out of sight for the time, they would recur whenever she was alone. But she refused to listen to them; they could never become realities. Still, she never cared to go home to Bratvold with her father, even for a few days. She seemed to dread looking on the sea again.

All that day Rachel had waited in vain; she was beginning to be uneasy. Why did he not come to see her—she who had been so much the cause of his enterprise? He must know how anxious she was to talk with him, and to thank him. It was surely impossible for him to think that she also believed that he had gone too far. Should he not come to-morrow, she would write to him.

There was but little conversation that evening at dinner. The Consul was as precise and polite as he

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Rh generally was when he was alone with the ladies. Fanny, who had come in hopes of curing her headache, was silent and suffering. By ten o'clock the whole house was perfectly quiet, but Rachel was still sitting in her room, lost in thought. She could not read, but several times she took up a pen to write, she scarcely knew what. She never accomplished her intention, and at last she put out the light, and sat down and gazed over the fjord, which lay sparkling in the moonlight. If, forsaken by every one, he now came to her and prayed for even more than her friendship, for this too she was prepared, and had finally decided on her answer. He was a man, and a courageous one, and she was determined to follow him. What a joy it had been to her to meet such a man! But why was she out of spirits now?

Rachel sat by the window till she heard the carriage which brought home Madeleine, and then hurriedly undressed and went to bed.

As Madeleine was driving home the carriage stopped for a moment in front of the club, while a boy spoke a few words to the coachman.

The driver that evening was old Per Karl, who many years ago had come from Denmark with a pair of horses for the young Consul. Both he and the horses were long past their work; but whenever he could get the opportunity, he was only too pleased to get the old blacks into the carriage, and himself upon the box. This had been the case this evening, when it was only the good-natured Miss Madeleine for whom the carriage was going, and she was always

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156 perfectly satisfied, as the old Jutlander well knew, even if the pace was not very terrific.

Per Karl now turned round and said to Madeleine, "What shall we do, miss? Now there will be a bother. Mr. Morten is going to drive out with us, and when he sees we have got the old horses he will be angry."

A few moments afterwards Morten came out, and, after many apologies for the delay, took his place by Madeleine's side. He said he thought he would go out and see how Fanny was, she looked so very unwell; and besides, what a lovely moonlight evening it was for a drive! He sat himself down comfortably in the carriage, and had just taken a long whiff of his cigar, when all at once he leant forward and said, "Stop! what was that?"

One of the horses had made a slight stumble, and the jar was felt in the carriage.

"I declare, it is those old horses and Per Karl!" cried Morten, partly standing up. "What is the meaning of this?"

"Oh!" muttered Per Karl, who was quite ready to defend himself, "there is nothing the matter with the old horses; but, of course, if we had known we were going to have you in the carriage, sir"

"Rubbish! You know perfectly well the old horses were not to be used any more. I will tell my father, and have them shot to-morrow, as sure as ever it comes."

Morten was very fond of horses; and besides, he was just in that excited and obstinate mood in

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Rh which people sometimes are, when they have been dining at their club.

Madeleine tried to pacify her cousin, but it only made him all the worse.

"Just look how lame that one is—the left-hand one!"

"You mean the near one, sir."

"Go to the devil with your near and off! I mean the left-hand one, the mare; both her fore legs are as round as apples. Why, I saw that in the spring."

"Not both of them," answered the old coachman, doggedly.

"Yes, they are; but I will have this looked to. I will have a stop put to it, once for all," said Morten, decidedly. He was just in the humour to take everything very much in earnest.

As soon as they arrived, he scarcely gave himself time to help Madeleine out of the carriage, so anxious was he to examine the mare's fore legs; and she heard the voices disputing and wrangling away in the direction of the stable, as she went into the house.

Madeleine's window looked to the westward, and when she reached her room she found it open. She was going to shut it, but the sea looked so peaceful down below in the clear moonlight, that she knelt down on the window-seat, and remained gazing at the lovely scene. The moon had just reached the point at which it began to shine upon her window, and the shadow fell obliquely from the corner of the house, just beyond the hedge below, thus leaving a triangular space in darkness close underneath. As Madeleine

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