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 generals have been masters of this art, finding that it calmed their minds and made clear their decisions for the field of action. That men like Hideyoshi and Yoshimasa, two of Japan's most famous generals, found benefit in the practise of Ike-bana shows that it is valuable training, even for the masculine mind. Rikkwa reached its greatest popularity during the Genroku Age.

There were many works on Ike-bana published in the centuries from Kenei (1206-) to Genroku (1668-1704). The first was a book called Sendensho, published in the early part of Kenei, and there were many others, but none of much value to the student of flower arrangement. They gave few rules and their chief object seemed to be to withhold all information. They were all founded on Soami's idea of the three elements. Although these books were valueless as far as instruction is concerned, they were all fully illustrated, and by these pictures one can see the gradual progress of [30]


text: Dictionary of National Biography, 1885-1900/Owen, Lewis (d.1555)

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


text: Dictionary of National Biography, 1885-1900/Owen, Lewis (1572-1633)


text: The Kernel and the Husk/The Miracles of the Old Testament


text: Dictionary of National Biography, 1885-1900/Owen, Morgan


text: Dictionary of National Biography, 1885-1900/Owen, Nicholas (d.1606)


text: Dictionary of National Biography, 1885-1900/Owen, Nicholas (1752-1811)


text: Dictionary of National Biography, 1885-1900/Owen, Richard (1606-1683)


text:
Translation:International Civil Cooperation on Breach of Rights of Custody Act, BE 2555 (2012)

Subordinate laws

 * Rules

พระราชบัญญัติความร่วมมือระหว่างประเทศในทางแพ่งเกี่ยวกับฯ สิทธิควบคุมดูแลเด็ก พ.ศ. ๒๕๕๕


text: Translation talk:International Civil Cooperation on Breach of Rights of Custody Act, BE 2555 (2012)


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156 running hand; assimilating to our uncial, black, Grecian, Roman, Italic, and manuscript forms of writing. The ancient form shews, in some measure, how the Chinese characters were constructed; for in it we find various objects delineated as they appear in nature. The seal character, as it is called, because found engraven on seals, differs from the usual form in being entirely composed of horizontal and perpendicular strokes, without a single oblique or circular mark belonging to it; resembling in some degree the arbitrary marks used among the Egyptians. The regular and exact form is that met with in all Chinese books, from which the written form differs, as much as our Italic from our Roman letters. The running hand seems to have been invented for the purpose of expediting business; and by the saving of strokes, and the blending of characters, enables the transcriber to get over a great deal of work in a little time. Such productions are not easily decyphered, and yet the Chinese are so fond of this ready, and, in their opinion, graceful mode of writing, that they frequently hang up specimens of penmanship in the most abbreviated form, as ornaments to their shops and parlours. The Chinese writers are generally so practiced in the use of the pencil, that they run down a column with the utmost rapidity, and would transcribe any given quantity of matter as soon as the most skilful copyist in England.

It has been suggested, that the Chinese mode of writing has been derived from Egypt; and considering that the Chinese and Egyptians proceeded from the same stock, were civilized at a very early period, and resembled each other in their wants and resources, it is not be wondered at, that they should adopt the same


text:
The Encyclopedia Americana (1920)/Whitman, Charles Otis

WHITMAN, Charles Otis, American zoologist: b. Woodstock, Me., 14 Dec. 1842; d. 6 Dec. 1910. He was graduated from Bowdoin in 1868, studied at Leipzig, and in 1880-81 was protestor of zoology at the Imperial University, Tokyo, Japan. He was engaged in further studies at the Naples Zoological Station in 1882, and in 1883-85 was assistant in zoology at Harvard. He was director of the Allis Lake Laboratory, Milwaukee, in 1886-89, and in 1889-92 professor of zoology at Clark University, Worcester, Mass. He became director of the Marine Biological Laboratory at Woods Hole, Mass., upon its foundation in 1888, and from 1892 until his death was at the head of the department of zoology at the University of Chicago. He was elected to the National Academy of Sciences in 1895. He founded the Journal of Morphology in 1887, and after 1883 was editor of the microscopical department of

the American Naturalist. He has made a specialty of the development of the vertebrates and of the structure and development of worms. His writings include ‘Methods of Research in Microscopical Anatomy and Embryology’ (1885); ‘Biological Lectures’ (1890-95); ‘The Inadequacy of the Cell Theory of Development’ (1893); ‘Animal Behavior’ (1898), etc.


text:
The Encyclopedia Americana (1920)/Whitman, Charles Seymour

WHITMAN, Charles Seymour, American lawyer: b. Hanover, Conn., 28 Aug. 1868. He studied at Amherst College and then studied law at New York University, and was admitted to the bar in 1894. In 1901 he was appointed assistant corporation counsel of New York City where his effective work won for him the post of city magistrate. In this capacity he founded the Night Court in that city for the immediate trial of all offenders arrested at night. In 1907 Governor Hughes appointed him a judge of the Court of Sessions, and in the following year deputy attorney-general in the investigation of election frauds in the northern part of the State. In 1909 he was elected district-attorney of New York City on a Fusion ticket. In this capacity he secured representation of the district-attorney's staff in the city magistrate's office, and was active in supressing arson offenders. The noted Becker trial came up during his tenancy of office, and Whitman's mastery of the case was most effective in unearthing and reforming the relations between certain members of the New York City police and professional criminals. The handling of the Schmidt murder case, the prosecution of the poultry trust and of election frauds won for Mr. Whitman the highest commendation. He was renominated in 1913 and elected almost unanimously. In 1914 Whitman was elected to the governorship of New York State. His principal plank was the reformation of the State finances, which he proceeded to institute vigorously by a reorganization of State departments and a thorough investigation of the salaries of Civil Service employees. In 1916 he was elected chairman of the Republican National Convention, where he urged the nomination of Charles E. Hughes for President. In September of the same year he was re-elected to the governorship and established a precedent by sending to every enrolled voter a report of his first term as governor, containing also reports of the heads of other State departments. In connection with the European War, the governor ably supported the Federal administration in war policies and effectively mobilized the State's resources. He also inaugurated a State Constabulary, and a new State Guard to replace the National Guard on service in France. In 1918 he was again nominated for governor on the Republican ticket, but was defeated by Alfred E. Smith, the Democratic candidate.


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Page:Colymbia (1873).djvu/9

Rh care that we should be well instructed in religion, and devoted much time to making us thoroughly acquainted with the social state and political constitution of our country.

Under his tuition I acquired a great respect for all the existing institutions of Britain, and I gained a profound conviction that this country was much superior to any country of ancient or modern times in both its political and social aspects. I was thoroughly persuaded that a limited Monarchy, supported by a hereditary House of Peers, and a House of Commons elected by the free and independent votes of a virtuous people, was the perfection of forms of government. I admired the glorious union of Church and State, fraught with so much benefit to both parties, and I was fervently thankful that I had been born an Englishman.

My father's means did not allow him to send both of us to Oxford; and as my brother's superior aptitude for study plainly indicated that a university education would be more profitably bestowed on him than on me, I not unwillingly consented that he should be brought up for the Church, while I looked about for some mode of life more adapted to my capacity.

Though I cordially ceded to my brother any claim I might be thought to possess, as the elder of the two, to a university education, I envied him the possession of those natural abilities which enabled him to study for the Church, than which I could not conceive a more glorious calling. However, as nature had denied me the qualities of mind necessary to the aspirant for a place in the ecclesiastical establishment of my beloved country, it was resolved, after much careful consideration, to send me to push my fortune in one

title: Page:Colymbia (1873).djvu/9


text:
Page:Colymbia (1873).djvu/10

4 of our colonial possessions. My father considered me eminently fitted for such a career, as I was at once enterprizing and persevering, and, being blessed with a robust constitution and a splendid muscular development, he thought I should be able to rough it in the bush.

In another point of view my father considered me just the kind of person to become a colonist. I was well grounded in religion and much attached to the Church, of which he himself was a devoted member and priest. I was a sworn admirer of the institutions of my country, and there was no fear but that I would heartily co-operate with those colonists who were endeavouring to reproduce, in their adopted country, the manners, customs and forms of government of the country of their birth.

My father sincerely believed, and I shared his belief, that it should be the endeavour of all English colonists to dot the world over with little facsimiles of England, as far as the circumstances of the case would permit. But since they could not carry their beloved Sovereign along with them, yet they could show their loyalty to the throne by their devotion to its representative abroad; and they would resist, with all their might, the efforts of demagogues and free-thinkers to introduce new-fangled forms of government, under pretence of securing the greatest liberty and happiness to the greatest number. Under the careful tuition of my revered parent, I came to hate a radical almost as heartily as I abhorred an infidel.

A cousin of my own, by my mother's side, had been some years successfully settled in Australia, and he was anxious that I should join him, as his farming operations were on so large a scale that he required

title: Page:Colymbia (1873).djvu/10


text:
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Rh an energetic and well-principled young man to share his labours and his profits. This was an opening my father highly approved of and which I was eager to embrace.

It was necessary, however, that I should spend a couple of years in England, in order to learn practically the business of farming. An extensive farmer in a neighbouring county, an old schoolfellow of my father, consented to take me as a pupil and teach me his business, for a very moderate premium.

When I had completed my two years' agricultural education, my outfit was provided, and my passage taken in a sailing vessel, belonging to a firm of shipowners, one of the partners in which was an old friend of my father. Brisbane, in Queensland, was the port to which the ship was bound, that being the nearest accessible point to the scene of my future operations.

My father, mother, and brother came up with me to London to see me off, and we had a melancholy parting at Gravesend. My mother wept long and bitterly at this separation from her first-born, and, I believe, her favourite child. My brother, also, was much affected, and a pang shot through my breast on giving him a fond embrace at the thought that he was still to remain in the land I so dearly loved, and to form one of the ministers of that Church which I believed to be the purest and most scriptural of Christian communities, whilst I was doomed to exile from home and country, in order to labour hard among the unpeopled wilds of a colony situated at the other side of the globe, utterly removed from those congenial influences of an old civilisation that surrounded me in England.

title: Page:Colymbia (1873).djvu/11


text:
The Encyclopedia Americana (1920)/Whitman, Frank Perkins

WHITMAN, Frank Perkins, American physicist: b. Troy, N. Y., 29 July 1853. He was graduated at Brown University in 1874 and took his A.M. there in 1877, later studying at Johns Hopkins University. He was professor of physics at Rensselaer Polytechnic Institute, Troy, in 1880-86, and has since occupied that chair at Western Reserve University. He is a contributor to scientific periodicals.


text:
The Encyclopedia Americana (1920)/Whitman, Marcus

WHITMAN, Marcus, American missionary and pioneer: b. Rushville, N. Y., 4 Sept. 1802; d. near Walla Walla, Ore., 29 Nov, 1847. After studying medicine at the Berkshire Medical Institution, Pittsfield, Mass., he practised in Canada for four years. He offered his services as a missionary (1834) to the American Board of Commissioners for Foreign Missions, and in 1835 went with Samuel Parker to explore the region of the Oregon, but did [?] not go beyond Green River. In 1836, he was [?] married, with his wife and three fellow missionaries he set out to work among the Indians [?] of the upper Columbia. The party crossed the plains by wagon, being the first pioneers [?] to reach the Pacific Coast by this means [?]. On 1 May they reached the Columbia River, and located themselves near the site of the present Walla Walla, Wash. They were soon followed by a large number of emigrants, who settled in what was then known as Oregon, and now forms the States of Oregon, Washington and Idaho. At this time the Hudson Bay Company was using every possible means to secure this territory to the English. When this plan became evident to Whitman he decided to take every precaution to forestall it. The Ashburton Treaty was then before Congress, and was expected to settle the Oregon question. In 1842-43 Whitman traveled over 3,000 miles to the East on horseback, enduring all the hardships of a Western winter in the mountains, and according to the statement of H. H. Spalding, one of his missionary companions, he reached Washington (3 March 1843) only to find that the treaty had been signed, but that the Oregon question had not been included. Whitman, as Spalding's version represents, at once went to work to show the government the value of the land it had deemed worthless, demonstrated to the people the fertility of the soil of Oregon, and the fact that it could be reached by wagon, and then returned at the head of a large body of emigrants. By his daring ride and earnest endeavors Whitman, in this view of the matter, won this great section for the United States and the results of his work were secured by the treaty of 1846. This claim, however, has been the subject of much controversy, and to the satisfaction of some students has been disproved. Whatever its merits, there is no doubt that Whitman's ride (he reached Boston 30 March 1843) resulted in the reversal of ihe missionary board's purpose to discontinue the southern branch of the mission in which he was engaged; and his work and that of his companions has a historical relation to the American settlement of the Oregon country. Whitman, his wife, and 12 of their companions were massacred by the Cayuse Indians. Consult Nixon, ‘Life of Marcus Whitman’ (1895); Mowry, ‘Marcus Whitman’ (1901); and Bourne, ‘Essays in Historical Criticism’ (1901), in which the Whitman claims are examined and discredited; and Marshall, W. J., ‘The Acquisition of Oregon and the Long Suppressed Evidence about Marcus Whitman’ (Seattle 1911). See ; .


text: Dictionary of National Biography, 1885-1900/Oliphant, Francis Wilson


text:
The Encyclopedia Americana (1920)/Whitman, Sarah Helen Power

WHITMAN, Sarah Helen Power, American poet: b. Providence, R. I., 1803; d. there, 27 June 1878. She was married to John Whitman, a Boston lawyer, was once engaged

to Edgar Allen Poe, afterward writing a defense of him entitled ‘Edgar A. Poe and His Critics’ (1860); contributed numerous critical articles and poems to periodicals, and was noted for her conversational powers. Her verse was in part collected in the volume ‘Hours of Life, and Other Poems’ (1853), and fully in the posthumous ‘Poems’ (1879). ‘Fairy Ballads’ and some other works were written with her sister, Anna M. Power. Her finest poem, ‘A Still Day in Autumn,’ has much melody and beauty of expression and retains an honored place in anthologies.


text:
The Encyclopedia Americana (1920)/Whitman, Walt

WHITMAN, Walt (originally ), American poet: b. West Hills, Long Island, N. Y., 31 May 1819; d. Camden, N. J., 26 March 1892. He was educated in the pubic schools of Brooklyn, and learned the printer's trade, after which he taught in country schools in Long Island. For a brief period he did editorial and reportorial work on newspapers, and in 1847-48 he made an extensive pedestrian tour as a workman through the United Statese and Canada, subsequently employing himself as a carpenter and builder. His first and chief work, ‘Leaves of Grass,’ was published by himself in New York in 1855. This thin volume of 94 pages was received, for the most part, with abuse, mainly because of its unconventional metrical style and the freedom with which the poet dealt with moral and social subjects. During the American Civil War, Whitman's brother was wounded on the battlefield, and the poet, who hastened to his aid, remained afterward as a volunteer army nurse at Washington and in Virginia for the years 1862-65, One result of this experience was the small volume ‘Drum Taps’ (1865), subsequently included with ‘Leaves of Grass.’ After the war he held a government clerkship in Washington, but the fatigue and mental strain of his labors in the hospitals brought about a severe attack of paralysis in 1873. He was recovering from this when the sudden death of his mother in his presence caused a serious relapse. From this time he resided at Camden, N. J., never securing robust health. During all these years Whitman wrote with the old vigor and freedom of rhythm, but with less of the early crudeness of expression. Though Whitman, like Carlyle and Browning, may be a dangerous and dangerously easy model for imitation, he undoubiedty worked out for himself a style of distinction as notable as theirs. This in itself is a title of fame, or at least a charm against oblivion, even though his literary style ran to extremes and vices. His evolved style was a rhythmic recitative or irregular chant, precursors of which may be found in the English translation of the Psalms and other Biblical poems, in Macpherson's ‘Ossian,’ and in the later poems of William Blake. These chants vary in movement and seem governed by laws rhythmic rather than metric, which (like the grammar of an unwritten tongue) have never been formulated even by the inventors themselves. They have a peculiar, wild, stirring charm, which is apt, for a time, to make regular verses seem tame and insipid. As to subject, Whitman set himself the Atlantean task of uplifting into the sphere or dominion of poetry the whole of modern life and man, omitting nothing,

nothing. His thesis is that of Saint Peter's vision: “There is nothing common or unclean.” Hence the logical necessity with Whitman to include the treatment of subjects which in modern society are tabooed as obscene and unmentionable; hence, too, the accusations of indecency, so evident and pertinent from the accuser's point of view, but so futile and irrelevant from that of the accused. Whitman was an idealist who bound himself by a solemn vow to be a thorough-going realist; and his resolute and often successful endeavor to secure this union gave his work its exceptional artistic quality. He was a prince of impressionists in literature. But so hard and high was the task that he set himself, that it is no matter of surprise that he sometimes, if not often, fails, and from heights where he was approaching the sublime, falls perilously near the ridiculous. This is the fate of all artists who strive for the highest things, that their failures — often only apparent — are more easily detected than their solid achievements; hence the contumely and ridicule that a Turner or a Wordsworth, Keats or Shelley suffers at the hands of a clever but uninitiated critic. So it was largely with Whitman; but it is better to approach him in the same spirit that he has shown toward man and nature, that of forever seeking for what was great and good, while outfacing steadily and bravely every stern and refractory reality. As the years roll on, Whitman's work is more highly esteemed. He had the true poetic fire, and was one of those who “talked with angels,” and had glimpses of the life beyond. Several writers have contended that he was “illuminated,” like Moses and Swedenborg. Besides the two books already mentioned, he published ‘Drum-Taps’ (1865); ‘Memoranda During the War’ (1867); ‘Democratic Vistas’ (1870); ‘Passage to India’ (1870); ‘After All, Not to Create Only’ (1871); ‘As Strong as a Bird on Pinions Free’ (1872); ‘Two Rivulets’ (1873); ‘Specimen Days and Collect’ (1883); ‘November Boughs’ (1885); ‘Sands at Seventy’ (1888); and ‘Goodbye, My Fancy’ (1892).

The Conservator, of Philadelphia, is the organ of Whitman study. Consult ‘Autobiographia,’ selected from the poet's writings (1892); Bazalgatte, Leon, ‘Walt Whitman — The Man and the Artist’ (Garden City, N. Y., 1919); Burroughs, ‘Whitman as Poet and Person’ (1866); Buche, authorized ‘Life’ (1883); Burroughs, ‘Whitman: A Study’ (1896); Harned, Thomas B., (ed.) ‘Letters of Anne Gilchrist and Walt Whitman’ (1918); O'Connor, ‘The Good, Gray Poet’ (1866); Dowden, ‘Studies in Literature’ (1878); Symonds, ‘Essays, Speculative and Suggestive’ (Vol. II, 1890); Shay, ‘Walt Whitman, Bibliography’ (New York 1916).


text:
The Encyclopedia Americana (1920)/Whitman

WHITMAN, Mass., town in Plymouth County, on the New York, New Haven and Hartford Railroad, about seven miles east of Brockton and 20 miles south by east of Boston. The chief manufacturing establishments are boot and shoe factories, paper and wood box factories, tack and nail works and steel shank factory. Whitman has 65 manufacturing establishments, employing about 2,500 persons, with annual products of over $6,000,000. It has

seven churches, public schools and a public library. There are two banks, one national and one savings bank. The government is administered by annual town meetings. The town was originally a part of Abington, but was set off in 1875 and incorporated as South Abington. In 1886 the present name was adopted. Pop. ????.


text:
The Encyclopedia Americana (1920)/Whitman College

WHITMAN COLLEGE, located at Walla Walla, Wash. It was founded by Cushing Ells as a memorial to Marcus Whitman (q.v ); it was chartered in 1859 as Whitman Seminary, but was not open to students till 1866; in 1882 the courses were extended, the standard raised and another [?] charter obtained in 1883 by which the name was changed to Whitman College. Women are admitted on equal terms with men students. The organization includes in addition to the College Department, the Conservatory of Music and the Academy. The college confers the degrees of bachelor of arts, bachelor of letters, bachelor of science and bachelor of music. Certain studies, including Biblical literature, are required for all courses; Greek is required for the H.B. degree, French or German for the B.L. and B.S. degrees, and one year's work in theory of music, history of music, harmony and counterpoint for the music degree. Each student by the end of the freshman year must elect a major study in which three years' work must be done; the major for the B.S. degree must be in mathematics or a science. The rest of the required number of hours are free electives. Courses in pedagogy are included in the curriculum. Practical music work does not count toward a degree in the above-mentioned courses; but in the conservatory the degree of bachelor of music is conferred on students who hold a bachelor's degree and complete the regular music course. There are 20 scholarships and one loan fund; students are aided in securing employment. The students maintain Christian associations, literary societies and an oratorical association, glee clubs, athletic associations and a general organization known as the “Associate Students”; the college is affiliated with the Inter-Collegiate Debating Association and the Inter-Collegiate Athletic Association. The campus consist of 27 acres near the centre of the city and includes a small lake. The buildings include the Whitman Memorial, Billings Hall (men's dormitory), Reynolds Hall and Prentiss Hall (women's dormitories), Association Hall, the conservatory and the gymnasium. The library in 1917 contained 27,000 volumes; the students numbered 495, and the productive funds totaled $684,044.


text: Dictionary of National Biography, 1885-1900/Oliphant, James


text: Dictionary of National Biography, 1885-1900/Oliphant, Laurence (d.1500?)


text: Dictionary of National Biography, 1885-1900/Oliphant, Laurence (d.1566)


text: Dictionary of National Biography, 1885-1900/Oliphant, Laurence (1691-1767)


text:
The Encyclopedia Americana (1920)/Whitmarsh, Hubert Phelps

WHITMARSH, Hubert Phelps, American journalist: b. Madoc, province of Quebec, 10 Aug. 1863. He was a druggist in New York and Boston in 1887-1900, and in the latter year became the representative of the Century in Cuba. He subsequently went to the Philippines for the Outlook and in 1900-01 was governor of Benguet, P. I., resigning in the last-named year. He has published ‘The World's Rough Hand’; ‘The Golden Talisman’; ‘Mysterious Voyage of the Daphne’; ‘The Young Pearl Divers,’ etc.


text: Dictionary of National Biography, 1885-1900/Oliphant, Laurence (1529-1593)


text:
The Encyclopedia Americana (1920)/Whitney, Adeline Dutton Train

WHITNEY, hwĭt'nĭ, Adeline Dutton Train, American author: b. Boston, Mass, 15 Sept. 1824; d. Milton, Mass., 21 March 1906.

She was married to Seth D. Whitney of Milton, Mass., in 1843. Although a frequent contributor to different periodicals during her earlier years, her real literary career did not begin until 1859, and her best work was done in the two following decades. Her writings, which are chiefly for young people, are wholesome in tone and entertaining in style, and include, among many others, ‘Footsteps on the Seas, a Poem’ (1857); ‘Boys at Chequasset’ (1862); ‘Faith Gartney's Girlhood,’ which first brought her into general notice (1863); ‘A Summer in Leslie Goldthwaite's Life’ (1866); ‘Patience Strong's Outings’ (1868); ‘Hitherto: A Story of Yesterdays’ (1869); ‘Real Folks’ (1871); ‘Pansies,’ verse (1872); ‘Sights and Insights’ (1876); ‘Bonnyborough’ (1885); ‘Bird Talk,’ verse (1887); ‘A Golden Gossip’ (1890); ‘Friendly Letters to Girl Friends’ (1897), etc.


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Page:Japanese flower arrangement.djvu/88

ELECT the flowers most graceful in shape for Heaven and Man, which would here be No. 3 for Heaven and No. 1 for Man, with No. 5 for Earth, leaving Nos. 2 and 4 as tasuke or attributes. The tasuke should never be taken from the most striking material or most beautiful flowers, for those must be used in the more prominent positions of Heaven, Man, and Earth.

Heaven should have a fully opened flower, turning a trifle towards the back, so as to reveal the back of the flower. The tasuke of Heaven can be either a half-opened flower or a bud. For Man use a half-opened flower or a full-blown one. Earth should be full-blown and should be faced straight [82]


text:
The Encyclopedia Americana (1920)/Whitney, Anne

WHITNEY, Anne, American sculptor and poet: b. Watertown, Mass., September 1821; d. 23 Jan. 1915. She contributed to magazines and newspapers considerable verse of high quality collected in 1859 in a volume of ‘Poems.’ In 1860 she began work as a professional sculptor, opening a studio at Watertown, whence, after four years of study abroad, it was transferred in 1872 to Boston. Among her works are the statue of Samuel Adams for the Capitol at Washington, a bronze replica of which stands in Adams square, Boston; one of Lief Erikson in Boston (replica in Milwaukee, Wis.); and many designs and studies, including ‘Roma,’ an enlarged copy of which was exhibited at the Columbian Exposition.


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 upwards. One of the five flowers should be behind the leaves. This naturally will be one of the tasuke, as No. 2 in the cut, showing the five chrysanthemums arrangement completed. [83]


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ENDING the flowers and branches into the shapes desired is a very important part of Japanese arrangement, and there are many methods by which this bending may be accomplished.

Most flowers and slender branches can be bent by the pressure and heat of the hand. In so doing take care that you bring the pressure to bear between sections, not at the joints. Hold flowers in your hand as shown in the cut. Put thumbs underneath the stem [84]


text: Dictionary of National Biography, 1885-1900/Oliphant, Laurence (1829-1888)


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Page:Japanese flower arrangement.djvu/91

 and the first and second fingers above. The thumbs must be kept close together while you bend, as the stems will break if the thumbs are separated. Bend the stem into proper shape by pressing up with the thumbs and pulling down with the first and second fingers. Try to twist the stem a trifle as you bend. Do not hold the pressure too long on any one part of the stem, but keep the fingers moving along the stem back and forth for the distance of the desired curve. All flowers and branches will be found easier to bend and will hold their curves better if, before arranging, they are placed in deep water in tubs or pitchers, for over night if possible; always for one hour at least before arranging. The chill taken off the water will also make the stems more pliable.

These large, tough branches can sometimes be bent by hand pressure, especially branches of spring blossoms, such as the [85]


text:
The Encyclopedia Americana (1920)/Whitney, Asa

WHITNEY, Asa, American inventor and manufacturer: b. Townsend, Mass., 1 Dec. 1791; d. Philadelphia, 4 June 1874. As a boy he worked at the blacksmith's trade, also became a machinist, and afterward manufactured machinery in Vermont and at Brownsville, N. Y. In 1830 he was appointed master machinist of the Mohawk and Hudson railroad shops, and three years later became superintendent of the road. In 1839-41 he was a State canal commissioner in New York, and in 1842 removed to Philadelphia, where he entered into partnership with Matthew Baldwin in the building of locomotives. In 1847 he perfected a process for annealing cast-iron carwheels, and began to manufacture them extensively. By his further improvements in carwheels, etc., he did much to increase the convenience and safety of railroad service and travel. He left $50,000 to the University of Pennsylvania to found a chair of dynamical engineering.


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 fruit blossoms and the flowering shrubs. The branch to be bent is held in the palms of one's hands like this:

Another method is to tie down the branch for twelve hours, or attach weights to branches as shown on the opposite page.

Branches may be bent until they break if the broken part comes beneath the surface of the water, but the bark must not be injured on any part visible above the water. Branches can also be bent over the knee.

The last resort with an obstinate branch is to use wedges, which is seldom done except [86]


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 by the school of Enshiu-Ryu; but by their use very large branches may be curved as one wishes. It is done in this way on the opposite side from which you wish the branch to curve. Make incisions with a saw. (See cut.) Then cut out wedge-shaped pieces from another branch; thus: forming pieces like this [87]


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 Then open the incisions and put in wedges, and force them down level with the bark of the branch.

Another way to facilitate bending an obstinate branch is first to heat it at the place where the bend should come, then bend by wrapping it with paper dipped in vinegar over the heated spot.

By this is meant the turning over of leaves so that their backs may be seen. For this use only the fingers dipped in water. The foliage of daffodil, narcissus, and iris is bent in this way. [88]


text: Dictionary of National Biography, 1885-1900/Oliphant, Thomas


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Page:Japanese flower arrangement.djvu/86

RRANGEMENTS of five flowers or branches are called Gogyo. They should be arranged like the cut.

 * No. 1 represents Heaven.
 * No. 2 represents Man.
 * No. 5 represents Earth.

But they are placed in the arrangement as they are numbered; No. 3 and No. 4 being attributes to Heaven and Man.

In some arrangements you can make the flowers form "dan" or "steps," like this: If the branches have many flowers or leaves, or if you are arranging numbers of branches together, then put the greater part of the [80]


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 flowers or leaves, as the case may be, in the encircled place in the right-hand figure in the diagram. This is the main body of the arrangement and is called do. Never use this style of arrangement with three flowers. [81]


text:
The Encyclopedia Americana (1920)/Whitney, Caspar

WHITNEY, Caspar, American journalist and author: b. Baltimore, Md., 2 Sept. 1862. He was graduated from Saint Mathew's College, Cal., spent several years in traveling and hunting, acting as correspondent for Harper's Weekly during much of the time and writing on outdoor sports. For five years he was editor of Outing, and later of Outdoor America. His writings include ‘A Sporting Pilgrimage’; ‘On Snowshoes to the Barren Grounds’; ‘Hawaiian America’; ‘Jungle Travels and Jungle People’; ‘The Flowing Road,’ etc.


text: Dictionary of National Biography, 1885-1900/Oliphant, William (d.1329)


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EAD rings and metal flower holders are used in place of the wooden supports for water-growing plants, and always in the flat, low receptacles. These holders are made in many shapes and of lead, iron, and bronze. The commonest are of lead, usually of two or three circles, each forming openings for the flowers; and in the shape of turtles, fish, etc. An attractive holder is a bronze crab holding the group of flowers in his claws at one side of the receptacle.

The finger openings of the scissors used for cutting flowers may also be employed as a holder when no other is to be had. Or a metal chain placed around the group of [89]


text: Dictionary of National Biography, 1885-1900/Oliphant, William (1561-1628)


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 flowers and tied in a loose knot with the ends pulled out makes an excellent holder.

Use your own ingenuity and see if you cannot find amongst your possessions something

Before you commence remember that you are not merely trying to arrange a group of flowers suitable to the low vase, and which will appear well in it, but that you are endeavoring to represent the conditions in which the plant grew. Should the plant [90]


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 Rh rope. It was estimated that by replacing wood and hemp with steel, she saved 21 tons weight aloft, besides getting less wind resistance and a very considerable increase in strength. The Seaforth was the first vessel to have steel spars and rigging, but they soon came into use on board the tea clippers.

The wild, speculative years of ship-owning which followed the discovery of gold in California and Australia, when a clipper ship was expected to pay for herself every voyage or two, had now passed away. Ship-owners retained a lively recollection of the crash in 1857 and the depression which followed, so the tea clippers were built with an eye to economy as well as speed. The rates of freight, which in the early fifties had been £6 and even as high as £8 per ton, were in 1863 £4 10s. to £5 per ton—still fine paying rates on the investment of capital, after allowing for running expenses and depreciation. Ship-owning in Great Britain had now become established upon a less profitable, though more rational and substantial basis.

The tea clippers carried from 200 to 300 tons of clean shingle ballast, laid beautifully smooth and even, upon which the chests of tea were stowed, and a considerable quantity of dunnage wood, for which allowances were made in reckoning the actual cargo capacity. The Taeping, which under the new rules based on the cubic capacity of the hull registered 767 tons, carried 1234 tons of tea at 50 cubit feet per ton, with a crew of 30 men all told. Vessels were now designed on scientific principles, and it may be doubted whether the qualities then desirable in a merchant sailing ship

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 have been growing in or near the water in its natural habitat, make the flowers and leaves occupy the smaller part of the vase at side or corner and the water predominate.

When ready to arrange the flowers, select them as before, according to the three principles of Heaven, Man, and Earth. But in these flat vases it is better to make a separation in the groups. Put your Heaven and Man in one opening of the holder, placing Man in front of Heaven, and Earth in an [91]


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 opening by itself, with at least one opening intervening between it and the Heaven group. This better represents the growth


text:
The Encyclopedia Americana (1920)/Whitney, Eli

WHITNEY, Eli, American inventor: b. Westboro, Mass., 8 Dec. 1765; d. New Haven, Conn., 8 Jan. 1825. He was graduated at Yale in 1792; while there having paid his expenses

partly by teaching, partly by mechanical labor. He went to Georgia as a teacher, but finding a patron in the widow of General Nathaniel Greene, of the Revolutionary army, he resided on her estate and studied law. The cotton culture at this period, especially that of the best kind, the green-seed cotton, was limited by the slow and difficult work of separating the cotton from the seed by hand. Whitney set to work to remedy this by inventing a machine, but worked under great disadvantages, for he had to make his own tools. Reports of his success prompted some lawless people to break into his workshop and steal his machine, and get others made before he could secure a patent. He formed a partnership with one Miller in 1793 and went to Connecticut to manufacture cotton gins; but the lawsuits in defense of his rights carried off all his profits and $50,000 voted him by the State of South Carolina. Finally in 1798 he got a government contract for the manufacture of firearms, and was the first to effect the division of labor by which each part was made separately. He made a fortune by this manufacture, carried out with ingenious machinery at Whitneyville, Conn.; while he received little credit for the perfection of the gin, one of the most important of the whole series of inventions connected with the cotton manufacture. See ; .


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Gethsemane

The Garden called Gethsemane In Picardy it was, And there the people came to see The English soldiers pass. We used to pass — we used to pass Or halt, as it might be, And ship our masks in case of gas Beyond Gethsemane.

The Garden called Gethsemane, It held a pretty lass, But all the time she talked to me  I prayed my cup might pass. The officer sat on the chair, The men lay on the grass, And all the time we halted there I prayed my cup might pass.

It didn’t pass — it didn’t pass — It didn’t pass from me. I drank it when we met the gas Beyond Gethsemane.

title: Gethsemane


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The Encyclopedia Americana (1920)/Whitney, Gertrude Vanderbilt

WHITNEY, Gertrude Vanderbilt (Mrs. ), American sculptor, daughter of Cornelius Vanderbilt, 1843-99 (q.v.): b. New York City. She was married to H. P. Whitney, son of William C. Whitney (q.v.), in 1896, is prominent socially and has gained a considerable reputation as a sculptor, he organized the Society of Friends for Young Artists; and during the European War she maintained a hospital at Neuilly, France, for which service she received a gold medal from the French Foreign Office in 1915. She designed the ‘Titanic Memorial’ for Potomac Park, Washington, D. C.; the ‘Aztec Fountain,’ Pan-American Union, Washington; ‘The Fountain of El Dorado’ (exhibited at San Francisco, 1915), etc.


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User talk:Qlexander

Welcome
Welcome

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Again, welcome! Beeswaxcandle (talk) 18:17, 9 January 2013 (UTC)

 * Thank you for the welcome :). I won't clog up your page so I'll reply here. I'm slowly getting used to how all this Wikisource stuff works, but proof-reading PD works makes me happy. Qlexander (talk) 19:27, 9 January 2013 (UTC)

title: User talk:Qlexander


text:
The Encyclopedia Americana (1920)/Whitney, Henry Howard

WHITNEY, Henry Howard, American military officer: b. Glen Hope, Pa., 25 Dec. 1866. He was graduated from West Point in 1892, and was on special duty at the War Department in 1896-98. In the last-named year, under orders from the Secretary of War, he disguised himself as an English sailor, communicated with General Gomez, and made a military reconnaissance of the island of Porto Rico, thereby gaining the information upon which General Miles based the campaign on that island. He was captain of volunteers in 1898-99, served through the Spanish War as captain and assistant adjutant-general on the staff of General Miles, and in 1899 was appointed lieutenant. He accompanied General Miles in his tour around the world in 1902-03, and since 1911 has been stationed at Mindanao, P. I.


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 324 —speed, strength, carrying capacity, and economy—have ever been so successfully united as in these famous China tea clippers.

Some exciting contests took place between the various clippers of the new type, the Falcon, Fiery Cross, Serica, and Taeping proving the most successful. In the year 1865 the Fiery Cross and Serica sailed from Foo-chow side by side, on May 28th, both bound for London. After a close race during which they sighted each other several times, both ships made their signals off St. Catharine's, Isle of Wight, at almost the same moment, 106 days from Foo-chow, and continued up Channel before a light westerly breeze. Off Beechy Head they fell in with the tugs sent out to meet them, the Serica at that time having a lead of about two miles. The Fiery Cross, however, secured the most powerful tug and reached her dock one tide before the Serica, thus winning the premium of 10 shillings per ton. The Taeping sailed from Foo-chow some days later and made the passage to the Downs in 101 days. As may be supposed, this system of awarding premiums led to a good deal of unpleasantness.

In 1865, Robert Steele & Son brought out the sister ships Ariel and Sir Launcelot; Alexander Hall, the Ada, and Council & Co., of Glasgow, the Taitsing, all of composite construction; and in the following year the most famous race between these vessels—the one which the tea brokers of Mincing Lane still discuss with enthusiasm—was sailed. It was arranged that nine clippers should sail from Foo-chow as nearly the same date as

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The Encyclopedia Americana (1920)/Whitney, James Pliny

WHITNEY, James Pliny, Canadian statesman: b. Williamsburg, Ontario, 2 Oct. 1843; d. 24 Sept. 1914. He was called to the bar of Ontario in 1876, and engaged in practice at Morrisburg, Ontario. He was elected to the Ontario legislature in 1888, where he became

the leader of the Conservative Opposition; and from 1905 until his death he was Premier of Ontario. He was knighted in 1908.


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text: Dictionary of National Biography, 1885-1900/Oldys, Valentine


text: Dictionary of National Biography, 1885-1900/Oldys, William


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text: Dictionary of National Biography, 1885-1900/O'Leary, Arthur


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User:Qlexander

And this shall be my dream tonight

I'll think the Heaven of glorious spheres

Is rolling on its course of light

In endless bliss, through endless years

title: User:Qlexander


text: Dictionary of National Biography, 1885-1900/O'Leary, Ellen


text: Dictionary of National Biography, 1885-1900/O'Leary, Joseph


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Page:Japanese flower arrangement.djvu/165

NE of the loveliest features in flower arrangement is known as Ashirai; it is also one of the most difficult to master. It is the placing at the base of the arrangement a flower of a different variety from that used in the main arrangement.

A flower is frequently arranged in this way at the base of a tree arrangement, simulating a flower springing up at the root of a tree. I give here an example of forsythia arranged with an Ashirai of camelia.

The Ashirai should be placed slightly to one side or a trifle behind the main arrangement. By no means must it cross the main arrangement in front, by any of its leaves, flowers, or branches. The Ashirai and the main arrangement should be separate and distinct, each perfect and complete without the other. [159]


text: Dictionary of National Biography, 1885-1900/Olaf Godfreyson


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 The Ashirai must not be too close to the main arrangement nor too widely separated, but what the Japanese call "ideally" separated; then the effect is exquisite.

If, as often happens after you have finished an arrangement of shrubs or tree branches, it appears rather blank and "lonely" near the water, add Ashirai and the result will be charming.

As the original groups have been already placed in the support and fill it completely, the Ashirai is placed outside the support and the end of each stem split at the base and turned back as shown in the cut. This holds [160]


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text: Dictionary of National Biography, 1885-1900/Olaf Sitricson


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 the Ashirai firmly. Another excellent Ashirai support is like the kubari with three prongs already shown. In this the main arrangement is placed in one side and the Ashirai in the other, as shown in the illustrations on page 160.

Ashirai in a water arrangement. When an Ashirai is combined with a flower arrangement made in a low, flat vase, the main arrangement need have no Earth or lowest branch, but Earth will be formed by the Ashirai.

No. 1 represents Ashirai badly arranged, [167]


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 the art. Finally a most valuable book was written by Ikenobu, called Kandensho. This was carefully written and very instructive, with rules and principles freely given.

In the Kenei Age Rikkwa was simple and natural, with no extreme curves, but in Genroku the lines of the arrangement became complicated and the forms pattern-like. This was an age of utmost elegance. All the fine arts were highly developed, above all pattern-printing for fabrics and decoration. In the later part of the seventeenth century Korin, the famous lacquer artist and essentially a creator of exquisite designs, strongly influenced Ike-bana. At this period the combination of a pattern or design in flower arrangement, with lines which followed the natural growth of the plant, produced the most pleasing and graceful results.

It was in this later part of the seventeenth century that Ike-bana was most practised and reached its highest degree of perfection as an art. Still there were occasional back-slidings into unnatural curves and into [31]


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 because two leaves and a flower prevent us from a full front view of the main stem.

No. 2 represents Ashirai too close to the main stem.

No. 3 Ashirai is "ideally" arranged. It being separate and distinct, the effect is admirable. The leaves behind the flower marked by a long line at the right of the arrangement render the whole thing very effective. There should always be these leaves in an Ashirai arrangement.

[168]


text: Dictionary of National Biography, 1885-1900/Olaf the Black


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298 XXVII

——,

I will begin this letter by quoting the end of your last. For when you have thought over the matter I am sure your mind will be so completely changed that unless I send you an exact copy of your own words you will hardly believe you could ever have written them. You are speaking about the theology of St. Paul, and this is what you say: "I presume that Natural Christianity, however glad it may be to shelter itself under Pauline authority in the low estimate it sets on miracles, will find it difficult to digest or swallow Pauline theology. The abstruse and artificial doctrines of the imputation of righteousness, justification by faith, and the atonement, must surely stand at the very antipodes of any religion, Christian, or other, that can claim the name of natural."

I do not believe you can ever have given five minutes of attention to these subjects: or if you have, you must have attended, not to St. Paul, but to some voluminous commentator who has buried St. Paul's text under his own and other people's annotations. Cast your commentaries away. Read St. Paul for yourself in the light of his own works and the Old Testament (especially the Septuagint version), and I will guarantee that his general drift shall come out clear and definite enough; and, what is more, you shall acknowledge that his religion is perfectly natural, so natural that you meet exemplifications of it every day of your life, in every family, in your own home,


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Letter 27] in your own heart. It would be tedious if I were to give you a scheme of Pauline theology and then shew you the naturalness of each part of the scheme. For me it would be long and wearisome; and you too would be inclined to stop me at the end of every other sentence and say "I know that St. Paul says this or that, but how is it natural?" I will therefore begin at the other end, that is to say, with Nature, and endeavour to shew you that the natural history of a child, under favourable circumstances, exhibits the general features of St. Paul's theology, the scheme of Redemption by which the Apostle believed mankind to have been led to God.

We begin then with a baby—a creature wholly selfish (in no bad sense), say, "self-regarding." He is of course "in the flesh," or "walks according to the flesh;" that is to say, he obeys every impulse of the moment, and these impulses are what we call animal impulses. He is conscious of no Law, and therefore of no error: being "without the Law" he "knows not sin." As he grows up, he finds himself making mistakes, trespassing against Nature's rules, playing with fire, for example: and Nature's punishment makes him conscious of mistake, and desirous of avoiding mistake for fear of being punished; that is to say, he learns to avoid playing with fire because he has been burned for it. This is his first introduction to "the Law;" and if he obeys Nature's Law, through fear of Nature's punishment, or hope of Nature's reward, so much the better for him. Hitherto, however, there is no question of sin, only of mistake. But now comes in the parental Law, saying "Do this," "Do not do that." Sometimes he obeys: sometimes, when "the flesh" is too strong, he disobeys. In the latter case he is punished. This new kind of Law is not a machine-like reward or punishment like that of Nature: it is connected with a Will, which is dimly felt by the child to be higher and


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300 better than his own, yet constantly opposed to his own. Here then arises a conflict between his strong animal impulses, i.e. "the flesh," and a weak nascent impulse of conscience, i.e. "the spirit;" the former bidding him disobey the higher Will, the latter bidding him obey. Even when he disobeys, the spirit has at least the power to make him uneasy in his disobedience, and this uneasiness for the first time reveals in him the nature of sin. Until the Law of the higher Will was thus placed side by side with his own will, and until the deflections of his own will from the higher Will were thus made manifest and rebuked by conscience, the child had no notion of sin. Now he knows it: "by Law has come the knowledge of sin."

As long as he is thus "under the Law" he cannot possibly be righteous; he can neither be "justified" nor feel "justified." When he is disobedient under the Law, he is conscious of sin; but when he is obedient under the Law, he is not conscious of peace or inward harmony: the Law stands up, for ever antagonistic to his natural impulses, and he cannot but dislike it, although he acknowledges its claims upon him: consequently, even when he obeys it, he obeys it with a sense of servitude, obeying in the fear of punishment or in the hope of reward. Such actions as are performed in this spirit have no spontaneousness or grace; they are the tasks of a hireling, mere piece-work—"works," as St. Paul more shortly calls them, or "the works of the Law;" and "by the works of the Law shall no flesh be justified." During this period he finds no guidance from the spirit of loving obedience, but has to trust in formularies and prescriptions, "do this," "avoid that;" he fears lest he may do too little, and grudges lest he may do too much: he is in the condition, not of a son, but of a servant working for wages. Just as the Stoic said of the man who was not "wise," that whatever he did, even to the moving of his little finger,


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Letter 27] was sure to be wrong, so St. Paul taught—and it is the truth—that our every action, as long as we are "under the Law," is void of harmony, beauty, freedom, and spiritual life: it is but obedience to a dead rule; such actions are of the nature of sin and tend to spiritual destruction: "the wages of sin are death."

During this state the raw, half-developed, ungraceful, unharmonized, and ever-erring boy of fifteen appears to have retrograded from the perfectly graceful and unconscious selfishness of the innocent child of four. But it is not so. The knowledge of sin is the stepping-stone to a higher righteousness than could have been obtained by perpetuating the innocence of childhood. Even during the period of the "bondage to the Law" there were occasional intervals of freedom, prophetic of a higher state. Duty, sometimes, shining out before the child as something purer and nobler than a mere inevitable debt, appeared "sweet and honourable;" and whenever Duty thus revealed herself, the child, in freely and ungrudgingly obeying her, was obeying no unworthy emblem of the Father in heaven; and by such obedience his character was strengthened and matured. But now the time has come for another step upwards. The boy disobeys and is forgiven. At first, forgiveness makes no impression on him. He does not understand it, does not believe in it, because he does not quite believe in the author of it; he regards his father as one too far above him to be able to sympathize entirely with his boyish desires and impatience of restraint, too much like a Law to be capable of feeling real pain at his faults. As long as he is in this condition, forgiveness comes to him as the mere remission of penalty; he is glad to "get off," but his heart is not yet touched, and there is therefore no real remission of sin, partly because he has no sufficient


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302 sense of sin, partly because he has no faith in the forgiver.

But at last comes the revelation of the meaning of forgiveness. Some outward sign, a mother's tear, the mere expression of the father's face—it may be this, or it may be something of much longer duration and far more complex—but something at last brings home to him the fact that his sin weighs like a crushing burden upon the heart of some one else, who, in spite of his sin, still loves him and still trusts in him. His parents, he finds—or it may be some brother, sister, or friend—are bearing his sin and carrying his iniquity as if it were their own: the shame and the pain of it, which he feels as a mere unpleasant uneasiness, are causing to others an acute sorrow of which he had not dreamed before. Instead of being savagely angry with him, furious at the mischief he has done, and at the disgrace which he has brought upon them, instead of visiting upon him all the consequences of his fault, his parents are themselves suffering some part of it, themselves crushed down by it: if they punish him, they are not punishing him vindictively but for his good—it is hard indeed to believe this, but he believes it at last—the chastisement of his peace falls upon them as well as upon him; their heart is broken and contrite for his sake; their souls are a sacrifice for his; they feel his sin as if it were their own; they have appropriated his sin; have been identified with his sin; they are "made sin" for him.

Now if the youth has not in him the germ of faith or trust whereby he can believe in the sincerity of these (to him) mysterious and at first inexplicable feelings, why then the parental forgiveness is worse than nothing to him. If he resists its influence and calls it cant or humbug, it hardens instead of softening the boy's heart; and then the little spiritual sensitiveness that he once had, dies rapidly away. In this case "from him that hath not there


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Letter 27] hath been taken away even that which he seemed to have," and the good-tidings or Gospel of forgiveness has proved, in this case, "a savour of death unto death." But if he has the germ of faith to begin with, then the Gospel works its natural result: "to him that hath there is added, and he hath more abundantly." "Proceeding from faith" the message of forgiveness tends "to the increase of faith." Insensibly he finds himself raised up from his former position to the level of those who have forgiven him; he is identified with his forgivers in spirit, so that he now sees things as they see them, and for the first time discerns the hatefulness of sin, and hates it as they hate it, and longs to shake it off as a burden alien to his nature. At the same time, finding himself trusted by those in whose truth as well as goodness he himself places trust, he learns a new self-respect even in the moment when he awakens to his past degradation; he has (he feels it to be true) something within him that may be trusted, some possibility of better things which at once springs up into the reality of fulfilment under the warm breath of affectionate and trustful forgiveness. In other words, righteousness is "imputed to him," and he becomes righteous. The gulf between the parental will and himself is now bridged over by a kind of atonement. The relations which he imagined and created for himself before between his parents and himself, were angry justice on the one side, sullen obedience or open disobedience on the other side: all this is now exchanged for an entirely different relationship, love on both sides, kind control from the one, willing, zealous obedience from the other, resulting in perfect peace and in an atmosphere of mutual goodwill, happiness, joy, favour. For this kind of "favour" we have no exact word in English, but in the Greek Testament it is called by a word which we must translate


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304 "grace:" the youth then is "no more under the law but under grace." No longer now is he a servant, performing "works;" a community of feeling unites him with those above him, whom he had once regarded as hostile and despotic. No longer the slave of rules and orders, no longer fearing punishment nor drudging for reward, he is quickened by a spirit within him which guides him naturally to do, and to anticipate, not only the bidding, but even the unexpressed wishes, of that higher Will. His whole life is now a service devoted to this new Master; yet he is not a servant, but free, because he serves willingly in a service which is the noblest freedom. The simplest actions are performed in a fresh spirit; all things have become new; the life of the flesh is ended, the life of the spirit has begun. Looking back upon his former self he finds that it is dead; he has died unto sin and risen from the dead that he may live again to righteousness.

Is it necessary for me to trace the parallelism between these phenomena in the life of the individual and the Pauline scheme of the redemption of man? You must have recognized in each step of the development sketched above some feature of the Pauline doctrine. My fear is, not so much that you may fail to acknowledge this, as that you may doubt whether the individual always passes through these phases. But I am confident that it must be so for all who are to be saved: there is no royal road of privilege or miracle by which a man can pass from the innocent selfishness of childhood to the practised righteousness of manhood, without passing through the narrow defiles of the flesh and fighting his battle with sin; nor do I believe that any man has ever been "saved," that is to say, has passed through that struggle so far safely as to attain some thoughtfulness for others, some love of righteousness for its own sake, unless he has received through the Word of God some such revelation as I have described.


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Letter 27] The typical revelation of this kind, which sums up all others, is the revelation made by the atonement oof [sic] Jesus Christ; but that revelation has been a silence for the myriads who have died in ignorance of the very name of Jesus: is there no other way then in which the Word of God has taught them, redeemed them, forgiven them, made atonement for them? Yes, assuredly the Word of God has been mediating between God and men since men first existed—long before the time when the children of Israel "drank of that Rock which followed them, and that Rock was Christ"—and the chief vehicle of His mediation has been the influence of the righteous on the unrighteous, especially of parents on children. In this influence, the bright and central point has been the power which each man has, in some poor degree, of forgiving, and making atonement for, the sins of others—a power so weak and small, compared with the same power in Christ, that it may be easily ignored by superficial observers; and some may think to do God honour by ignoring it. But in reality whoso ignores it is ignoring the best gift of God to man. This undeveloped power of forgiving has been that uneffaced likeness of God in which He created us; and every act of forgiveness, from Adam down to John the Baptist, has been inspired by the Word of God to be a type and prophecy of that great and unique act which sums up and explains all forgiveness, the Atonement made by the Word's own sacrifice. I said above that the mother's tear might for the first time reveal to a child the meaning and power of forgiveness. What the tear of a mother may be to her child, that the Cross of Christ has been to mankind; the expression as it were, of the Father's pitifulness for His sinful children, revealing to them the meaning, and the pain, of forgiveness.

St. Paul (you will find) in all his epistles recognizes the analogy between the human race and the individual; and


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306 all that he teaches about mankind corresponds to the development I have tried to sketch above. You will be told indeed that the attempt to trace such a parallelism as I have traced above, is an attempt to "read modern thoughts into an ancient author." But do not be in haste to call St. Paul an "ancient author," not at least in any disparaging sense, as if we had outgrown the antiquated limits of his thoughts. Being a man of realities St. Paul dived deep down below the surface of language, cant, and formularies; he reached the very source and centre of the human heart where righteousness is made. He realized the making of righteousness as a visible process. Others, who have not realized it, think his writings misguided, antique, occasionally untrue. But do not you fail to distinguish between St. Paul's style and St. Paul's thought. He wrote in a hurry; he did not think in a hurry. The general scheme of his theology needs no excuse, nor allowance, nor patronage. His illustrations of it, arguments in defence of it, even his expressions of it, are, from our point of view, often inadequate; but his spiritual truths are the deepest truths of human nature, as it may be seen ascending through illusion and frailty to divine knowledge and divine righteousness. St. Paul has been wonderfully obscured by formularizing commentators. The best commentary on him that I know is an ordinary home; but for a young man, away from home, and in danger of forgetting his childhood, the next best commentary is Shakespeare, and the next to that is Wordsworth, or, from a different point of view, the In Memoriam.

Tell me now; was I wrong in saying that the Pauline scheme of salvation is eminently natural? I do not of course mean materialistic, but natural in the sense of orderly. Where, in the whole of this doctrine, is there any necessity for believing that the Son of God—"born of a woman" and manifested "in the flesh that he might


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Letter 27] destroy the works of the devil"—did or said anything that involves a suspension of the laws of nature? I have already shewn that the "miracles" wrought by St. Paul himself were in all probability works of healing, and natural; and the manifestations in which Christ "appeared" to him and to the other disciples have been shewn to be, in all probability, visions in accordance with the laws of nature, though representing an objective reality. There is no reference in St. Paul's works to the Miraculous Conception, nor to any of those miracles of Jesus which, if historical, must be admitted to be real miracles. On the other hand there runs through all his epistles an acknowledgment of a continuous spiritual Law, predetermined and inviolable. What else does St. Paul mean by the continual assertion that the calling of the Gentiles, and the "election" of all men, are "predestined?" Perhaps you have never yet appreciated the circumstances which led the Apostle to lay so much stress on the "predestination" apparent in history. I do not think you can ever understand St. Paul's teaching on this subject, as long as you fasten your attention on two or three isolated texts which appear to set it forth. You must look at it as a whole, and have regard to the motive of the author; and then you will find that it is to be understood negatively rather than positively. When St. Paul says "God predestined this, or that," he means, "God did not make a mistake, or change his mind, about this or that: the gifts and calling of God are without repentance."

In setting forth Predestination, St. Paul is always mentally protesting against two tendencies already perceptible to him in the Church, the tendency of the Jews to regard the admission of the Gentiles into the Church as an after-thought, perhaps as a mistake; and the tendency of the Gentiles to regard the Law of


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308 Moses as a complete and useless failure. It was one of St. Paul's main objects to shew that the history of Israel and of the Gentile world revealed a thread of immutable purpose of salvation running through the whole—a purpose to subordinate evil to good, the flesh to the spirit, the Law to the Gospel; so that there has been no mistake, no dislocation of the divine scheme, nor change of the divine will. Although the Apostle always refers things to a Will and not a Law as their ultimate origin, yet the whole tenour of his argument exhibits that Will as being not liable to caprice or accidental shifting, but a Will of predestination, a Law, so to speak, tinged with emotion. No doubt St. Paul, sometimes, in the attempt to shew the immutability of the divine purposes, puts forward somewhat baldly and repellently the insoluble problem of the origin of evil, as if God Himself predestined not only rejection but also the sin that was the cause of rejection. But it was not his intention to exhibit God as originating evil; and the cause that leads him so to do, or so to appear to do, is his intense desire to exhibit God's mysterious plan of not at once annihilating evil but of utilizing it and subordinating it to good. The foreordained purpose of God before the foundation of the world is the redemption of mankind; and in order to help men to attain to this height, the flesh, the law, death, yes, even sin itself, are forced to serve as stepping-stones. Hence even in rejection, as well as in election, the Apostle cannot fail to discern the hand of God. There is a Law in all God's doing, and especially in His election. God hath chosen the weak things of this world to confound the strong and the foolish things of this world to confound the wise; the first-born is rejected, the younger son is chosen. This is not accident; it is a type of the general law exemplified in the vision of Elijah. Not by the whirlwind


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. This occurring at the end of the period caused a feeling of disgust with Rikkwa, and Nageire again revived. Until then only one branch of Ike-bana had been taught at a time, and this followed the taste of the day; but now rival teachers in both Rikkwa and Nageire existed.

Rikkwa reached its greatest popularity in the Genroku period, and also then commenced its decline. From the decline of Rikkwa, Nageire, the origin of the present Ike-bana, grew in power. From this time on it ceased to be called Nageire and took the name of Ike-bana. In the Tenmei Age (1781-1789) Nageire or Ike-bana advanced rapidly in favor and developed great beauty of line. At this date the exponents of the art not only studied nature freely, but combined this knowledge with that of Rikkwa, the result bringing Ike-bana to a very perfect state of development. After Tenmei the purest and best taste in Ike-bana began to diminish and a formal and artificial form of arrangement came into existence. This is [32]


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Letter 27] or the fire or the earthquake but by the quiet and neglected processes of nature does God perform His mightiest works. This deep truth pervades the doctrine of St. Paul. Pierce through the antique and Oriental integument of his expression, and you will find no other Christian writer who so clearly brings out that the Christian religion is not according to caprice but according to Law.


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 the present form, which has a fixed rule or model known as Heaven, Man, and Earth.

The most popular schools of today, Ike-nobu, Enshiu-Ryu, Misho-Ryu, etc., adhere to these principles, but there still exist in Tokyo and Kyoto many masters of Ike-bana who teach the simpler forms of Ko-Ryu, and Ko Shin-Ryu of the Genroku and Tenmei ages. They feel that the rule of Heaven, Earth, and Man, too obstinately adhered to, gives constraint and spoils naturalness of arrangement. It is absolutely necessary to use these fundamental principles in order to achieve a well-balanced arrangement, but to accentuate and exaggerate these lines is looked upon as poor taste by the admirers of these more natural schools. Therefore these lines must not be made so strong as to obliterate the natural form of the plant.

I feel most strongly that the styles of Ike-bana practical for use in the Western world are those which combine the pattern or rule with following the natural lines of [33]