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to your Lordship’s direction to that effect, we called upon Mr. to prepare a synopsis of what he conceives the pupils at the Institution should be taught in the different branches of medical science. This document, according to our view of it, does not contain by any means such a comprehensive and improved scheme of education as the circumstances of the case indicate the absolute necessity of. Leaving it entirely out of the question, then, at present, we would very respectfully submit to your Lordship in council our serious opinion, that the best mode of fulfilling the great ends under consideration, is for the state to found a Medical College for the education of natives; in which the various branches of medical science cultivated in Europe should be taught, and as near as possible on the most approved European system; the basis of which system should be a reading and writing knowledge on the part of candidate pupils of the English language, and the like knowledge of Hindustanee or Bengallee, and a knowledge of arithmetic; inclusive, of course, of proper qualifications as to health, age, and respectability of conduct. The Government might select from the various young men, who should pass the final examination, the most distinguished and deserving, for filling up va-


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 CONTENTS OF VOL. I

FAGR

Preface vii

List of Abbreviations t • xix

CHAPTER

I. The First Beginnings i

II. European Surgeons in the Service of Oriental Potentates 7

III. Surgeon General John Wood all 17

IV. Early History ; the Islands ; Amboyna 27

V, The Legend of Gabriel Boughton 37

VI. Early History ; Surat, Persia, Bombay, and the West. . 58

VII. Early History; Madras and the Coast 78

VIII. Early History ; Bengal and the Bay. . • . . .99

IX. William Hamilton, and the Embassy to Delhi. . .113

X. The First Half of the Eighteenth Century. . . .129

XI. John Holwell, and the Fall of Calcutta. . . .155

XII. William Fullerton, and the Patna Massacre. . . .178

XIII. The Foundation of the Service 197

XIV. Strength from Time to Time 199

XV. The Double Commissions 223

XVI. Military and Civil 2/

XVII. RANK

XVIII. Pay. ..

353

XIX. Furlough and Leave ...

• • • • • * il02

XX. Pensions ....

437

XXI. The Funds ...

458

XXII. Appointment to the Service : ExAfiNATioNS. . . . ^gg

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Author:William John Sanderson

Works

 * Statecraft (1927)
 * That Which was Lost (1932)

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Of God as the Judge and Retributer.

Here the didactic part of the Theology is really ended. The doctrine about the sacraments is the aim and crown of all. It is necessary to prove to people that their salvation does not lie in them, but depends on the hierarchy, which can sanctify and save them. All men have to do is to obey and seek salvation; paying the clergy for it in honours and money. The next chapter is really not a teaching, but a threat, which will incite the flock to have recourse to the hierarchy. There is a short recapitulation of the doctrine from the beginning.

247. Connection with the preceding; conception of God as the Judge and Retributer, and the composition of the church doctrine about it.

“For the full rehabilitation and salvation of fallen man it was necessary to perform three great acts: (a) to reconcile the sinner with God, whom he has infinitely offended by his fall; (b) to cleanse the sinner from sins and make him righteous and holy; (c) to free the sinner from the punishments themselves for his sins, and to present to him the benefits which he has earned in accordance with his sanctity (Art. 124). The first act the Lord God achieved himself without our participation, when he sent down upon earth his only-begotten Son, who, having become incarnate and having taken upon himself the sins of the whole human race, has by his death brought full satisfaction to eternal justice, and in this manner has not only redeemed us from sins and from


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Author:S. Anderson

Works

 * The Cholera Epidemic at Puri. Indian Medical Gazette (1904)

title: Author:S. Anderson


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Fun, 1904.)

CHOLERA IN PURI TOWN AND DISTRICV.

49 the occupants in the same compartment more liable to become infected, but they also infect pools and tanks at stations along the line.

Having to wait for three hours at a junction on the line, I noticed many of the pilgrims washing loin cloths and other garments in the pools close by the railway line; these pools could not fail to become infected, and, as many of the pilgrims cleansed their mouths and drank this water, they would assuredly be victims to cholera.

The number of people present in the town on the 6th and 7th July, the first two days of the festival, was as follows:--

Number by rail to Puri... 8 3 -+, 49,987

Number by rail to Sakhigopal wey ou a. $2,861

Local people from Puri, Cuttack and Balasore Districts 20,000

Total — 72,848

And if to this number be added the permanent population of Puri town, viz., 30,857, then over a lakh of people were present.

From the Ist to the 20th July there were 306 cases admitted to the Cholera Hospital from an average population of 50,000 or 6 per cent.; the mortality was 254 or 83 per cent.—-a high percentage indicating the degree of virulence of the disease.

Dr. H. Sen, in an article in the Indian Medical Gazette for April, 1903, has given a comprehensive statement showing the mortality from cholera for each month in the years from 1890 to 1901.

In the same paper there is given a diagram showing the incidence of cholera mortality in the district of Puri based on the averages of the twelve years from 1890 to 1801; from this it would appear that the disease reaches its acme of mortality almost yearly in the month of July.

It is unnecessary to reiterate here the conditions under which cholera flourishes in Puri town and district; suffice it to say, that these have been thoroughly gone into the aforementioned paper together with the measures then taken to alleviate them.

The main object of this paper is to indicate how the epidemic of cholera in July, 1902, spread throughout Lower Bengal.

What might be termed “ primary dissemination” takes place in Puri town, and more especially at the railway station, where pilgrims have to wait sometimes a day or even two days before they are allowed on to the station platform.

From July 8rd to July 20th 44 patients were admitted to the Puri Railway Hospital, of which 32 died, and of the whole number, 37 cases alone were removed from the station yard.

Then there is what might be termed “secondary dissemination,” which occurs on the Juggernath Road to Cuttack, and on the railway line to Calcutta, and from thence to the mofussil.

In the epidemic of 1901 Dr. Sen states “that polluted sources of drinking water were at the root of the spread of the disease, and could be easily traced,” and he gives an instance.

The intensity of the spread of disease depends to a great extent upon the degree to which the water of villages and towns en route is polluted by the infected amongst the returning pilgrims. Where the water-supply of such towns and villages is abundant, little cholera will prevail, as was fortunately the case in 1902; on the other hand, where the village tanks and water-supplies are low and scanty, as occurred in 1901, then pollution takes place easily and cholera abounds. There is thus a distinct relation between the rainfall and the intensity of the spread of the disease, and there is little doubt that in the year 1902 the spread of the disease was influenced thereby. In 1901, the rainfall was small and cholera spread rapidly; in 1902, the rainfall exceeded the average, and so the amount of the disease was comparatively less.

A circular letter was written to Civil Surgeons of districts from which the pilgrims came, requesting information as to the number of cases of cholera occurring in their respective districts during the period from 5th July to the 2nd August, 1902, These returns give but a rough indication of the number of cases caused by pilgrims arriving from Puri, as mainly those who came to the Civil Hospitals fur treatment are noted, not counting many who probably died in their homes beyond the cognisance of the Civil Surgeons or Registrars, Some cases of true cholera would be returned as “Acute Diarrhoea,” and so would not be shown in this return.

Statement showing the distribution of cholera throughout Bengal from bth July to 2nd August, 1908.


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 punishments for sins, but has also made us partake of the gifts of the Holy Ghost and of eternal happiness (Art. 153). The second act the Lord God achieves with our coöperation. He has founded on earth his holy church as a living and constant instrument for our purification from sin and for our sanctification; he sends down to us in the church and through the church the grace of the Holy Ghost, as an actual force, which purifies us from sins and sanctifies us; he has established various sacraments in the church for communicating to us the various gifts of this saving grace, in conformity with all the needs of our spiritual life, and it lies with us whether we shall make use, or not, of the means of sanctification, which God offers to us.” (pp. 520 and 521.)

God took pity on men who were perishing from their evil will, and redeemed them. But the condition of men after the redemption remained the same that it had been in the time of Adam and the patriarchs. Just as they who were before the redemption had to look for salvation, so we must do, who come after the redemption. The difference between the condition of the Old Testament and that of grace is this, that then there did not exist the mechanical means of the sacraments, but now it exists. The difference is this, that Jacob and Abraham could save themselves by their good lives, by the fulfilment of God’s will in life, and now we can be saved through sacraments.

All that would be very nice, but with this teaching, it would seem, it would be impossible to recognize retribution, because retribution results from the absolutely free activity of man, while with salvation through the sacraments man is not free. Salvation through good works differs from any other in that it is absolutely free. A man is for moral good as free on the cross as at home; but the salvation through sacraments does not fully, and sometimes does not at all, depend on the will of man, so


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 that, in spite of the whole desire to be baptized, anointed, communed, man may not have the chance to be so. Consequently retribution appears as unjust, when grace is taken into consideration. Adam could be punished for the apple; he could have eaten, or not eaten it; but a punishment because a man had no chance or possibility to be baptized or to commune, such a punishment destroys the idea of God’s justice, and that is precisely what results from church grace. According to the Old Testament, God is represented as crude and cruel, but none the less just; according to the new grace, as the hierarchy teaches it, he is represented as an unjust judge, as one gone mad, who punishes men for what is beyond their will.

Evidently one cannot get away from the laws of reason. The first error, or lie, of the redemption led up to the greater lie of grace, and grace led to a still greater lie, to the faith of obedience, and this again to the mechanical actions of the sacraments. The necessity of an incitement for the performance of the sacraments led up to retribution, and that teaching has found its expression in a horrifying monstrosity.

God, to save all men, gave his Son up to execution, and from this it follows that if a pope is too late with his sacrament when I am dying, I shall go, if not directly to hell, somewhere where I shall be much worse off than he who has stolen a lot of money and has hired a pope or several popes to be always about him. That is not a misuse, but a direct conclusion. But that does not embarrass the Theology. It says: “The first thing is that God has saved us; the second thing is that he has given us sacraments; the third thing the Lord God achieves after the performance of the second, which he achieves with our help: he then appears as the judge of men, who justly weighs our deserts, whether we have made proper use, or not, of the means of purification from sins and of sanctifi-


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 even when it will be accepted by the holy angels, and under their protection will flit through the aerial spaces and rise to the height, it will encounter various torments, as it were barriers or toll-gates where taxes are collected, which will bar its way to the kingdom and will stop and arrest its striving toward it. At each of these torments an account of some special sins will be demanded: at the first torment, of the sins committed by means of the lips and mouth; at the second torment, of the sins of vision; at the third, of the sins of hearing; at the fourth, of the sins of smell; at the fifth, of all lawlessness and abominable deeds done by means of the hands. To the other torments belong the other sins, such as anger, hatred, envy, vanity, and pride. In short, every passion, every passion of the soul, every sin will similarly have its tormentors and inquisitors.” (p. 529.)

252. Retribution to the righteous: (a) their glorification in heaven, in the church triumphant.

“Retribution for the righteous, by the will of the heavenly Judge, also has two forms: (a) their glorification, though not yet complete, in heaven, in the church triumphant, and (b) their glorification upon earth, in the church militant.” (p. 534.)

It is hard to understand how the word “glorification” occupies such an important place in the teaching of the church, especially when one thinks of Christ's teaching, which is constantly directed against glory, and one feels with his heart that the love of glory, of glorification, is one of the most petty of human feelings. I can understand as a reward the contemplation of God, peace, Paradise, Eden, even Mohammed's Paradise, Nirvana; but in order to understand the reward in glorification, I have to imagine myself in the place of the crudest of men or when I was only fifteen years old. But the Theology regards glorification as a great reward. This glorification is represented to consist in this, that wreaths will be put on them and


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58

- THE INDIAN MEDICAL GAZETTE.

(Fee. 1904, The insanitary condition of the villages in Puri district haa been admirably depieted by Dr. Sen, and He hag described how cholera is disseminated ainohgst the villagers; hy also details a scheme to prevent the inroad of cholera into villages.

It is an almost universal experience that a éholera epidemic rons its own course; but the prevention of the disease in Puri town iteelf, the focta of “primary dissettination,” is quite within the domain of practical sanitation.

Previous to the advent of the majority of the pilgriins, the lodging-houses were inspecbsd and their accommodation certified, private camping grounds and atreet camping were disallowed, ail public and lodging-house wells were perman- ganated, extra staff fur conservancy work waa entertained, and all lodgittg-house keepera were warned to notify the police or health officer on the occurrence of a vase of cholera, so that disin- fection measures might be carried out, and-th patient isolated.

Arrangements wete made for the ore the bodiea of ange dying from chdlera, Jée the cleaning of the steps and banks for the ptevention of promiecuous defr hear tatks, wells, &c., arid for the washing. f elothes in, vr drinking or carrying away water ‘from, the tanks. Moat of these moenatires were in the main well carried out, except those re- ferring to the washing of clothea in tanks and ‘the drinking of and carrying away of water from tanks, which measures were almost impos- aible to property carry out,

The ehtef sourees of infection in Puri town -#re tlie sacred tanks; at all the local festivals or melue the pilgrims largely resort to the Neren- ~dew and Makanda tanks, less so to the Indra- dyumna, whilst the Swetaganga, which is the ‘sesallest and is considered sonaielly holy, iain a deplorably insanitary state anc consists mainly of the washings and liquid sewage from the latrines in elose proximity all round the tank,

1 have frequently witnessed large numbers of people bathing in these tanks, and aa the clothes of infected people were continually being wash- ed in them, the water continues to be polluted and never gets a chance of purifying itself.

It will be understood to what extent these tanks are infected, especially the Narendra, when I mention the fact that many pilgrims came and lay down on the banks to die, much of whose dejecta was washed into the tanks and sone actually washed themselves in the tank whilst pea from the disease; these cases always orcurred during the night,

Though all the wells were permanganated, yet many of them are certain to have become infected with choleraic discharges. This is specially the cace with some of the private and lodging house wells, which are all shallow aurface soil wells, aud, as they have no pucea aligninent and no protecting wall, they must be eastly con- taminated either from actual surface washings or from percolation through the surface soil, I have myself observed people washing themselvea dnd their clothes close to the unprotected mouth of a well situated in the compound of & lodgings house in which cholera had occurred.

Another source of infection is the private lattines, very few of which have receptacles, and the ground thus: becomes saturated with filth before ita removal. Some of these latrines are in close proximity to the wells, and thus percolas tion easily takes place. ;

Pools and tanks on the roadside, more eapectal- ly on the Juggernath road from Puri te Cuttack, are a fruitful source of cholera. Pilgrims be- coming affected with cholera invariably go to the nearest pool and lie down close to the water's edge; the result is that these people contam- inate the water, and this being drunk by passers- by further disseminates the disease.

Same of the cases in the Cholera Hospital raced to the eating of the sacred food gat,” but being the only food allowed their stay in the Lown, it is con- ajits state of putrefaction and thus ag Ye disease. flitions under which the piigtim: the unavoidable overs

SWading, deficient ventilation, the impure water, the bad food and the general insanitary condi+ tion of the placs, all these tend towards dimi- nishing the resistance of the individual aud increasing his susceptibility to cholers.

To ameliorate these conditions and, if pos sible, prevent further outbreaks in places similar to Purl, where there are large gatherings of feople, it neeins to me, that in addition to the above, the following preeautionsare necessary :—

1st..—The provision of a perinanent cainping ground, where the pilgrimd would be housed int large corrugated iron sheds; the ground ghould be a good distance off from the town.

Suh a camp abould be furnished with the latest sanitary arrangemenéa ; sufficient latrine accommodation should be provided, and the wator-supply obtained from deep wells, the water being pumped up to 4 cisters and from thence supplied ly means of pipea on the tap system ; in this manner the tvater-supply would _ be safe-guarded from contamination,

A pucka masonry dhuli-ghat should- be provided for the washing of clothes, and the ground itself should be thoroughly drained,

2nd—The sanitation of the town — inust, especially during the rainy season, be as good as possible ; the acavenging, the flushing of drains, the removal of sewage and refuse, and above all, the removal aud dispusal of exereta to 4 good high trenching-ground.

3rd—That in view of the fuct that the sucred tanks never geta chance to purify themselves, the templé authoriiies be asked te proclaim that ona of the tanks is sacred for a week at a tino During that period the people would be alloyed to bathe in that tank, but only sprinkle water on their heads froin thd other three, --(.

.


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 * Symblepharon and Its Treatment : Two cases treated successfully by transplantation of flaps of mucous membrane from the mouth. Indian Medical Gazettte (1904)

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 that they will be in honour and glory. That is proved from Holy Scripture.

253. The glorification of the righteous upon earth, in the church militant: (aa) the worship of the saints. “At the same time that the righteous Judge and Retributer honours the righteous, after their decease, with a glorification, anticipatory though it be, in heaven, in the church triumphant, he honours them also with a glorification upon earth, in the church militant.” (p. 546.)

This glory is again represented in the form of wreaths, gold, precious stones, obeisances, censers, singing, masses, and so forth. Then follow controversies with those who do not consider it necessary to worship the saints in such a way. All that is proved from Scripture.

254. (bb) Invocation of the saints. “Respecting the saints, as true servants, favourites, and friends of God, the holy church at the same time invokes them in its prayers, not as some gods, who might help us by their own power, but as our intercessors before God, the only sources and distributers of all the gifts and favours to the creatures (James i. 17), as our representatives and intercessors, who have the power of mediation from Christ, who alone is in the proper sense the independent mediator between God and men, who gave himself a ransom for all (1 Tim. ii. 5, 6). Holy Scripture teaches us that dogma.” (pp. 553 and 554.)

It is a dogma. The dogma consists in this, that: (a) it is necessary to pray to the saints, (b) that the saints hear us, (c) that they pray for us.

All that is proved by Holy Scripture, and the proof is concluded by an excerpt from a decree of a council:

“If any one does not confess that all the saints, who have been since eternity and who have pleased God, as before the law so also under the law and under grace, are worthy before him of honour in their souls and bodies, or if he does not invoke the prayers of the saints, as having


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It was a plain old building, and small. It resembled a Scottish farmhouse; and the fields which surrounded it, and the steading, showed that its master was somewhat of a farmer. He had scientific theories regarding agriculture, which he was always putting to practical test. Some succeeded beyond his expectations, others failed; not because Science "would not work," but because experiments done on so small a scale cannot pay Science; and then Ignorance, in the form of money-grubbing practical farmers, laughed at the Naturalist and his theories.

The house stood on a gentle slope, overlooking one of those land-locked fiords which characterise the Shetland Isles. Behind rose a tiny range of hills, whose varied peaks resemble those of the Cheviots. The house was, as I said, small and unpretending,, more so than other houses in the place; but nevertheless, a stranger would have his attention attracted to it before all others, because its lawn and garden were surrounded by more than a hundred species of shrubs


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2 and trees. In a land altogether treeless, this feature becomes at once a striking and most pleasing one. Every tree was planted by the Naturalist himself, with what cost and labour was known to him only. He watched over their growth with the fostering care of a parent, and thought the time and money he spent upon his little plantation well spent. When asked by the sneering money-grubbers: "Will that sort of thing make the pot boil?" he replied, smiling: "Certainly; nothing better than sticks for making the fire burn and the pot boil!"

But what was his joy to find, as the years went past, and his trees became acclimatised, that woodland birds were attracted by them, and finding both shelter and food, took up their abode among the kindly branches. Nor did the birds come merely as stray visitors, but as actual residenters. The chaffinch and woodpecker, the wren and the hedge-accentor—once but rarely seen, and then only as solitary wanderers—now colonised the shrubbery. The cross-bill, the rose-coloured pastor, the fieldfare, the mealy redpole, redstart, linnet, and blackbird, became familiar visitors. The Naturalist's heart rejoiced.

But there was one serious drawback to his delightful contemplation of the feathered woodfolk who had so graciously lighted among his greenery. If he loved birds, he also loved beasts, and of all beasts a cat was the delight of his soul. Now cats, like naturalists, take intense pleasure in crouching in quiet corners to watch the motions of winged creatures. To be sure,


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 the permission to mediate for the world, according to the church tradition: anathema.”

That is, obviously, a sufficient proof.

255. (cc) The worship of holy relics and of other remainders of those who have pleased God. Besides, it is necessary also to glorify the relics and other remainders of the saints. That is proved:

“(a) Because when a dead man barely touched the body of Prophet Elisha, he revived, and stood up on his feet (2 Kings xiii. 21); (c) because the mantle of Elijah, which was left by him to Elisha, with its touch opened the waters of the Jordan for the passage of the latter prophet (2 Kings ii. 14); that even the handkerchiefs and aprons of St. Paul, which in his absence were put on those who suffered from diseases or were possessed by devils, cured the diseases and drove out the devils (Acts xix. 12). (2) In the history of the church we find an endless number of similar miracles, which the Lord has performed through the relics and other remainders of the saints for all those who had recourse to them with faith.

“(3) The most startling miracle, with which the Lord has glorified the bodies of many saints, is their incorruptibility. This incorruptibility of the holy relics, this exemption of theirs through the miraculous divine action from the universal law of corruption, serving, as it were, as a living lesson of their future resurrection and as strong incitement to us to worship the very bodies of the saints who are glorified by God and to emulate their faith, is not subject to the slightest doubt. In Kíev and Nóvgorod, in Moscow and Vológda, and in many other places of our divinely guarded country openly rest many incorruptible relics of saints, and by the incessant miracles, which are wrought on those who have recourse to them in faith, they loudly testify to the truth of their incorruptibility.” (pp. 563-567.)

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 and hundreds of incorruptible bodies, due to physical conditions; we know that accidentally a certain Siberian bishop did not decompose and now is lying in Kiev in a cellar, waiting for the opening of the relics; we know of those relics that are kept under a bushel, about the scarecrows, with which pennies are gathered in for the hierarchy, and whose garments are clandestinely changed by the members of the hierarchy; we know about the oil which is poured into the fragrance-spreading heads. Not a single student of a seminary nor a peasant believes in all that, so what sense is there in expounding it in the Theology as a dogma? Even if there were in the Theology anything resembling a disclosure of the truths of faith, even if everything were sensible and correct in it, such an assertion about the relics would invalidate the whole thing.

The proof is given that the relics and all kinds of handkerchiefs and pantaloons have to be honoured and kissed, and that pennies are to be put on them, and the whole concludes with a decree of the Seventh Ecumenical Council:

“And thus, those who dared to reject the relics of the martyrs, which they knew to be genuine and true: if they are bishops or clergymen, let them be deposed; if they are monks or laymen, let them be deprived of communion.” (p. 570.)

But all that is not enough. It is not enough to substitute saints, their fingers and pantaloons, in the place of God. We need still the images.

256. (dd) The worship of the holy images. The church commands us: (a) to use images in churches, houses, and streets; (b) to honour them with the burning and offering of tapers; and it condemns: (a) the ancient iconoclasts, (b) the modern Protestants, (c) those who worship them as though they were gods. There begin proofs and controversies. Those controversies have cost


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 gans at times rebukingly asked the Christians why they had no certain representations,” because “one of the councils in Spain, the one at Elvira, which took place in the year 305, in its 36th rule directly forbade the use of images in temples. But: (a) first of all this rule incontestably proves that images were then in use in the churches; (b) this rule forbade men to represent upon the walls of the temples that which the Christians worshipped (quod colitur et adoratur), that is, as is assumed, to represent God in his substance, which is invisible and unrepresentable; (c) not improbable is another guess, which is, that the rule was enunciated in conformity with the conditions of place and time: in Spain just then raged the Diocletian persecution, and the Pagans, who frequently broke into the temples, desecrated the holy representations of the Lord and his saints, and so, in order to avoid that, this rule was adopted for a certain time.” (p. 584.)

257. Retribution to sinners: (a) their punishment in hell. “The sinners, suddenly after death and the private judgment, depart with their souls to a place of sorrow and grief.” (p. 584.)

Proofs from Holy Scripture. The place to which they depart is called the extreme darkness, a fiery furnace. Not all agree where that Gehenna is, but there are several subdivisions in hell: “It may be assumed that hell has its separate abodes, lockups, and dungeons of the souls, its separate divisions, of which one is properly called Hell, another Gehenna, a third Tartarus, a fourth a Fiery Lake, and so forth. At least there is in Revelation a passage where hell and the lake of fire are distinguished (Rev. xx. 13, 14). These unequal torments of the sinners in hell after the private judgment are not full and complete, but only anticipatory.”

Proofs from Holy Scripture.

258. (b) The possibility which some sinners have of receiving alleviation, and even immunity from the pun-


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 ishments of hell, because of the prayers of the church. “However, while the Orthodox Church teaches that all sinners, after their death and the private judgment over them, all alike depart to hell, a place of sorrow and of grief, it at the same time confesses that for those who have repented before their departure from the present life, but have not had time to bring the fruits which are worthy of repentance (such as prayer, contrition, the consolation of the poor, and the expression in acts of love for God and for their neighbours), there is still left a chance of getting alleviation in sufferings and even of being completely freed from the bonds of hell. Such an alleviation and immunity the sinners may obtain, not through any of their own deserts or through repentance (for after death and the private judgment there is no place either for repentance or for deserts), but only through the infinite grace of God, through the prayers of the church, and through the benefactions done by the living for the dead, and especially through the power of the bloodless sacrifice, which in particular the servants of the church bring for every Christian and for the deceased, and which the Catholic and Apostolic Church in general brings every day for all.” (p. 589.)

That is proved. That natural consideration how, if God is just (as a man is just), as the hierarchy understands it, he can forgive a sinner for somebody else’s prayers is decided in the following way:

“St. Augustine: ‘There is no cause for the slightest doubt that they (prayers of the holy church, saving sacrifices, and alms) are beneficial to the dead, but only to those who before their death have lived in such a way that they can be beneficial to them. For in behalf of those who have departed without faith, which is accompanied by charity, and without the communion in the sacraments, their friends will in vain perform the works of that godliness, an earnest of which they did not have


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 in themselves, when they were here, and when they did not receive or vainly received divine grace, and treasured up for themselves not mercy, but wrath. Thus, no new deserts are obtained for the dead, when their friends do something good in their behalf, but the consequences are extracted from the foundations which they have laid before.’” (p. 599.)

What good is there, then, in prayers? Is it possible God will not make out the foundations which they have laid before, without the mediation of advocates? What use is there, then, in the prayers and sacrifices of the church? However disagreeable it is to say so, there is no other cause for them except that of collecting pennies. Indeed, this natural heartfelt sentiment of every praying person, in addressing God, to remember the souls of friends,—this holy, this good sentiment, the hierarchy, by its touch, has managed to change into something stupid, base, and degrading.

Then follow reflections about the prayers of the church: (1) the deceased are divided into those for whom it is necessary to pray, and into those for whom it is not necessary to pray (the unrepenting and the stubborn); (2) there is a refutal of the opinions of those who assert that there is no need of praying for those who have passed away having received the last sacrament, on the ground that they are holy as it is; (3) it is proved that it is necessary to pray for them; (4) prayers have an effect only on the private judgment; the same reflection by St. Augustine as quoted above, that prayer is a kind of remembrance; (6) that there are some who can no longer be saved by prayers, while others may be saved; (7) the church prays “on the third day for the sake of him who on the third day rose from the dead; on the ninth day in commemoration of the living and of the dead; on the fortieth, because for that length of time the people lamented Moses;” (8) in case we pray for those who are


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Reconciliation

 * "Reconciliation", a poem by Dora Greenwell
 * "Reconciliation", a poem by Grace Greenwood
 * "Reconciliation", a poem by Semyon Nadson, translated by Alice Stone Blackwell
 * "Reconciliation", a poem by Siegfried Sassoon
 * "Reconciliation", a poem by Walt Whitman
 * "Reconciliation", a poem by William Butler Yeats

title: Reconciliation


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title: Tracts for the Times/Vol. 3


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Author:William Henry Vincent Reade

Works

 * Moral System of Dante's Inferno (1909)
 * The Revolt of Labour against Civilisation (1919)
 * A Criticism of Einstein and His Problem (1922)
 * The Problem of Church and State (1930)
 * The Problem of Inference (1938)
 * Dante's Vision of History (1939)
 * The Christian Challenge to Philosophy (1951)

title: Author:William Henry Vincent Reade


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Memorial Tablet (Sassoon)

 * "Memorial Tablet", in Picture Show (1919)
 * "Memorial Tablet", in The War Poems of Siegfried Sassoon (1919)

title: Memorial Tablet (Sassoon)


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 already “in heaven or among the number of the rejected,” the prayers, “though no longer useful to them, can do them no harm;” (9) “if the church prays for all who have died in repentance, and its prayers are very strong before God and beneficial to them, then all will be saved, and no one shall be deprived of bliss? To that we shall say, ‘Let it be so, and oh, if it were so!’” (p. 606.)

259. (c) Remarks about purgatory. Controversy with the Catholics about purgatory, and proofs that they are in the wrong.

260. The moral application of the dogma about the private judgment and retribution naturally is to be afraid of the judgment and have recourse to the relics and images and pay money to the hierarchy that it may pray for the departed.

Section II. On the general judgment. 261. Connection with what precedes; the day of the general judgment; the uncertainty of that day, and signs of its approach, especially the appearance of the antichrist.

“The private judgment, to which every man is subjected after his death, is not the complete and final judgment, and so naturally makes us wait for another, the full and decisive judgment. At the private judgment the soul receives its award without any participation of the body, although the body has shared with it its good and bad works. After the private judgment, the righteous in heaven and the sinners in hell have opened unto them only an anticipation of that happiness or torment, which they have deserved. Finally, after the private judgment a few sinners still have a chance to alleviate their fate and even to free themselves from the bonds of hell, if not through their own deserts, at least through the prayers of the church. But the day, the last day, will certainly come for the whole human race (John vi. 39-40).” (p. 613.)

The day will come when the body will receive accord-


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 upon his lawful occasions? do stop that death-looking, long-striding scoundrel of a scare-sinner, who is posting after me—he never would have followed me but for you—if it be but for a stage, or two, just to give me start of him, I beseech you, madam  do, dear lady.

Now, in troth, 'tis a great pity, quoth mine Irish host, that all this good courtship should be lost; for the young gentlewoman has been after going out of hearing of it all along.

Simpleton! quoth I.

So you have nothing else in Boulogne worth seeing?


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CONTENTS.

CHAPTER I.

The Measures first adopted for educating the Natives.—The Establishment of the Committee of Public Instruction.—Their first Plan of Operations.—The Difference of Opinion which arose.—The Resolution of Government of the 7th March 1835.—The Measures adopted by the Committee in consequence.—No Distinction of Caste allowed in the new Seminaries.—Cultivation of the vernacular Languages.—Education of the Wards of Government.—The Medical College.—Mr. Adam’s Deputation. - - Page 1

CHAPTER II.

The Study of Foreign Languages and Literature a powerful Instrument of National Improvement.—The Instruction of the upper and middle Classes the first Object. - - - - - 36


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 we haven't earned a penny yet. And I know Pluto will think it's all my laziness, whereas the fault lies in quite another quarter. That blessed ghost-conductor of ours has been drinking the waters of Lethe himself, I suppose, and has forgot to come back. He's most likely wrestling with the young men, or playing on his lyre,—or holding an argument, to show his subtle wit. Or very possibly my gentleman is doing a little thieving somewhere on the road, for that's one of his many accomplishments. He takes considerable liberties with us, I must say, considering that he's half our servant.

Clotho. You don't know, Charon, but that he has been hindered in some way; Jupiter may have wanted him for some extra work up above; he's his master too, you see.

Cha. But he has no right to get more than his share of work out of our common property, Clotho: I never keep him, when it's his time to go. But I know what it is; with us he gets nothing but asphodel, and libations, and salt-cake, and such funeral fare—all the rest is gloom, and fog, and darkness; while in heaven 'tis all brightness, and lots of ambrosia, and nectar in abundance; so I suppose he finds it pleasanter to spend his time up there. He flies away from here fast enough, as if he were escaping out of prison; but when the hour comes for him to return, he moves very leisurely, and takes his time on the road down.


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Rh Change.—The Codification of the Mahommedan and Hindu Law.—The increased Employment of the Natives.—The Concurrence of all Classes of the Community towards the Object. - Page 143

CHAPTER VI.

The Establishment of a Seminary at each Zillah Station, a necessary Preliminary to further Operations.—The Preparation of Books in the Vernacular Languages.—A Law of Copyright required.—Native Education in the Madras and Bombay Presidencies.—The Establishment of a comprehensive System of public Instruction for the whole of British India urgently required.—The public Importance of a separate Provision being made for the Prosecution of Researches into ancient Asiatic Literature. - - 170

CHAPTER VII.

The Political Tendency of the different Systems of Education in use in India. - - 187

APPENDIX.

Extract from the Report of the Committee appointed by the Indian Government to inquire into the State of Medical Education. - - Page 207


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Rh make use of it to excuse our own intemperate heats and passions, or to rebate the edge of our sorrow and shame for them; we must not say, "What if I was in a passion, were not Paul and Barnabas so? No; but it must check our censures of others, and moderate them. If good men are soon put into a passion, we must make the best of it; it was the infirmity once of two of the best men that ever the world had! Repentance teaches us to be severe in reflections upon ourselves; but charity teaches us to be candid in our reflections upon others. It is only Christ's example that is a copy without a blot.

2. That we are not to think it strange, if there be differences among wise and good men; we were told before that such offences will come, and here is an instance of it. Even they that are united to one and the same Jesus, and sanctified by one and the same Spirit, have different apprehensions, different opinions, different views, and different sentiments in point of prudence. It will be so while we are in this state of darkness and imperfection; we shall never be all of a mind till we come to heaven, where light and love are perfect. That is charity, which never fails.

3. That these differences often prevail so far as to occasion separations. Paul and Barnabas, that were not separated by the persecutions of the unbelieving Jews, nor the impositions of the believing Jews, were yet separated by an unhappy disagreement between themselves. O the mischief that even the poor and weak remainders of pride and passion, that are found even in good men, do in the world, do in the church! No wonder the consequences are so fatal where they reign!

IV. The good that was brought out of this evil. Meat out of the eater, and sweetness out of the strong. It was strange that even the sufferings of the apostles, (as Phil. 1. 12.) but much more strange that even the quarrels of the apostles, should tend to the furtherance of the gospel of Christ; yet so it proved here. God would not permit such things to be, if he knew not how to make them serve his own purposes.

1. More places are hereby visited. Barnabas went one way; he sailed to Cyprus, (v. 39.) that famous island where they began their work, (ch. 13. 4.) and which was his own country, ch. 4. 36. Paul went another way into Cilicia, which was his own country, ch. 21. 39. Each seem to be influenced by their affection to their native soil, as usual; (Nescio quâ natale solum dulcedine cunctos ducit.—There is something that attaches us all to our native soil;) and yet God served his own purposes by it, for the diffusing of gospel-light.

2. More hands are hereby employed in the ministry of the gospel among the Gentiles; for, (l.) John Mark, who had been an unfaithful hand, is not rejected, but is again made use of, against Paul's mind, and, for aught we know, proves a very useful and successful hand; though many think it was not the same with that Mark that wrote the gospel, and founded the church at Alexandria, he whom Peter calls his son, 1 Pet. 5. 13. (2.) Silas who was a new hand, and never yet employed in that work, nor designed to be, but to return to the service of the church at Jerusalem, had not God changed his mind; (v. 33, 34.) he is brought in, and engaged in that noble work.

We may further observe,

[1.] That the church at Antioch seemed to countenance Paul in what he did. Barnabas sailed with his nephew to Cyprus, and no notice was taken of him, nor a bene discessit—a recommendation given him. Note, Those that in their service cf the church are swayed by private affections and regards, forfeit public honours and respect. But when Paul departed, he was recommended by the brethren to the grace of God. They thought he was in the right in refusing to make use of John Mark, and could not but blame Barnabas for insisting upon it, though he was one who had deserved well of the church, (ch. 11. 22.) before they knew Paul. And therefore they prayed publicly for Paul, and for the success of his ministry, encouraged him to go on in his work, and though they could do nothing themselves to further him, they transferred the matter to the grace of God, leaving it to that grace, both to work upon him, and to work with him. Note, Those are happy at all times, and especially in times of disagreement and contention, who are enabled so to carry themselves as not to forfeit their interest in the love and prayers of good people.

[2.] That yet Paul afterward seemed to have had, though not upon second thoughts, yet, upon further trial, a better opinion of John Mark than now he had; for he writes to Timothy, (2 Tim. 4. 11.) Take Mark and bring him with thee, for he is profitable to me for the ministry; and he writes to the Colossians concerning Marcus, sister's son to Barnabas, that if he came to them they should receive him, bid him welcome, and employ him, Col. 4. 10. Which teaches us, First, That even those whom we justly condemn, we should condemn moderately, and with a great deal of temper, because we know not but afterward we may see cause to think better of them, and both to make use of them and make friendship with them, and we should so regulate our resentments, that if it should prove so, we may not afterward be ashamed of them. Secondly, That even those whom we have justly condemned, if afterward they prove more faithful, we should cheerfully receive, forgive and forget, and put a confidence in, and, as there is occasion, give a good word to.

[3.] That Paul, though he wanted his old friend and companion in the kingdom and patience of Jesus Christ, yet went on cheerfully in his work; (v. 41.) He went through Syria and Cilicia, countries which lay next to Antioch, confirming the churches. Though we change our colleagues, we do not change our principal President. And observe, Ministers are well employed, and ought to think themselves so, and be satisfied, when they are made use of in confirming those that believe, as well as in converting those that believe not.

CHAP. XVI. It is some rebuke to Barnabas, that after he left Paul we hear no more of him, of what he did or suffered for Christ. But Paul, as he was recommended by the brethren to the grace of God, so his services for Christ after this are largely recorded; we are to attend him in this chapter from place to place, wherever he came, doing good, either watering or planting, beginning new work, or improving what was done. Here is, I. The beginning of his acquaintance with Timothy, and taking him to be his assistant, v. 1..3. II. The visit he made to the churches for their establishment, v. 4, 5. III. His call to Macedonia, (after a restraint he had been under from going to some other places,) and his coming to Philippi, the chief city of Macedonia, with his entertainment there, v. 6..13. IV. The conversion of Lydia there, v. 14, 15. V. The casting of an evil spirit out of a damsel, v. 16..18. VI. The accusing and abusing of Paul and Silas for it, their imprisonment, and the indignities done them, v. 19..24. VII. The miraculous conversion of the jailer to the faith of Christ, v. 25..34. VIII. The honourable discharge of Paul and Silas by the magistrates, v. 35..40.

HEN came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek: 2. Which was well reported of by the brethren that were at Lystra and Iconium.


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Rh When Heitsi-eibib was travelling about with his family, they came to a valley in which the raisin-tree was ripe, and he was there attacked by a severe illness. Then his young (second) wife said, “this brave one is taken ill on account of these raisins; death is here at the place.” The old man (Heitsi-eibib), however, told his son ǃUrisib (the whitish one), “I shall not live, I feel it; thou must, therefore, cover me when I am dead with soft stones.” And he spoke further, “this is the thing which I order you to do: of the raisin-trees of this valley you shall not eat, for if you eat of them I shall infect you, and you will surely die in a similar way.”

His young wife said, “he is taken ill on account of the raisins of this valley. Let us bury him quickly, and let us go.”

So he died there, and was covered flatly with soft stones according as he had commanded. Then they went away.

When they had moved to another place, and were unpacking there, they heard always from the side whence they came a noise as of people eating raisins and singing. In this manner the eating and singing ran:

 * “I, father of ǃUrisib,
 * Father of this unclean one,
 * I, who had to eat the raisins, and died,
 * And dying live.”

The young wife perceived that the noise came from the side where the old man's grave was, and said, “ǃUrisib, go and look.” Then the son went to the old man's grave, where he saw traces which he recognised to be his father's footmarks, and returned home. Then the young wife said, “it is he alone, therefore act thus:

 * Do so to the man who ate raisins on the windward side,
 * Take care of the wind that thou creepest upon him from the leeward;
 * Then intercept him on his way to the grave,
 * And when thou hast caught him, do not let him go.”


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110 He did accordingly, and they came between the grave and Heitsi-eibib, who, when he saw this, jumped down from the raisin-tree, and ran quickly, but was caught at the grave. Then he said, “let me go, for I am a man who has been dead, that I may not infect you.” But the young wife said, “keep hold of the rogue.”

So they brought him home, and from that day he was fresh and hale.

Dr. Theophilus Hahn, the son of a missionary, who spent his youth among the Namaqua and learned to speak their language as soon as he did that of his parents, in his Tsuni-ǁGoam, the Supreme Being of the Khoikhoi, published in London in 1881, states that the Namaqua believe Tsui-ǁGoab, or Heitsi-eibib as otherwise called, to be a powerful and beneficent being, who lives in the red sky. There is also a powerful evil being, named ǁGaunab, who lives in the black sky and does harm to men, who on that account fear and worship him. In a series of combats with ǁGaunab, Tsui-ǁGoab was repeatedly overcome, but after every struggle grew stronger, till at last he killed ǁGaunab by a blow behind the ear. He was, however, wounded in the knee, and has been lame ever since, whence his name, the wounded knee. At early dawn the Namaqua look towards the east, and implore blessings from him.

Dr. Hahn asserts his belief that this myth originated in the apparent conflict between light and darkness at dawn, and he gives the reasons that led him to this conclusion, which are mainly philological. If this be correct, the myth had an origin as lofty in ideal as that of many of the Aryans, but other inquirers are inclined to attribute it to the existence of some prominent man in olden time, whose exploits became magnified and distorted in legends. As they believe the moon dies and comes to life again, they may very easily have imagined this great man of their race to have done the same, or the deeds of different individuals at different times may have become blended under one name, as in some Bantu traditions.


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Rh Tsui-ǁgoab was also believed to have been the ancestor of the whole Hottentot race, and likewise to be the moon, for these people, with childlike simplicity, could not comprehend that such various suppositions were incapable of being reconciled with each other. In the corrupted form of Utixo, the first Protestant missionaries to the Bantu used the word Tsui-ǁgoab to signify God, and it is so employed to the present day.

Many cairns of considerable size, formed of small stones capable of being carried by one individual, have been found in various parts of South Africa, but only a few of these were raised by Hottentots at places where they supposed Heitsi-eibib to have been buried. The Bushmen erected cairns over some of their dead, and it is not unlikely that the Hottentots merely enlarged such of these as they found where they settled. Some of the Bantu also erected cairns over the bodies of their chiefs, but these are more massive and are well known, so that they cannot be confused with the graves of Heitsi-eibib. The adding a stone to such a heap, at first regarded merely as a mark of respect to the dead who lay there, might easily in course of time come to be considered as an act of worship.

The system of religion of the Hottentots could not be explained by themselves, what they understood being little more than that the customs connected with it had come down to them from their ancestors. They had not the faintest expectation of their own resurrection, or conception of a heaven or a hell. Sacred days or seasons were unknown to them, and if the graves of Heitsi-eibib be excepted, no places were set apart for worship of any kind.

A more improvident, unstable, thoughtless people never existed. Those among them who had cattle were without care or grief, and usually spent the greater part of the day in sleeping. They delighted, however, in dancing by moonlight to music, which they produced from reeds similar to those used by the Bushmen, but superior in tone and effect. Visitors of rank were also welcomed and entertained with dancing and music—if the noise produced from the reeds, sometimes accompanied by the beating of a drum made by stretching the


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112 dried skin of an antelope over a hollow block of wood, can be so called. In the early records of the Cape Colony there are several descriptions of Hottentot dances performed in honour of Europeans who visited their kraals. After the first terrible outbreak of small-pox they ceased to be practised south of the Orange river, but in the secluded district of Great Namaqualand, where the language and ancient customs were preserved inviolate, the dances of various kinds to the music of reeds were performed until the middle of the nineteenth century. Captain Alexander, who explored Great Namaqualand in 1836–7, in An Expedition of Discovery into the Interior of Africa, through the hitherto undescribed countries of the Great Namaquas, Boschmans, and Hill Damaras, performed under the auspices of Her Majesty's Government and the Royal Geographical Society, and conducted by James Edward Alexander, K.L.S., Captain in the British, Lieutenant-Colonel in the Portuguese service, F.R.G.S. and R.A.S., etc. (two demi octavo volumes, published in London in 1838), describes one that he witnessed in the following words:

“On the 20th February the chief, according to Namaqua custom, presented me with six sheep, and gave me a grand reed dance, as follow:—A dozen men assembled, and with reeds, which, closed at one end, were from one foot long to seven, like the horns, of different sizes, of the Russian horn bands, the music of which I used to hear float like that of a grand piano, over the waters of the Neva. Women and girls also came, and, throwing off their karosses, stood by. One man then blew on his reed, holding it in the left hand, and with the fingers opening and shutting to undulate the sound, while in his right hand, pressed close to his ear, he held a slight stick to clear the reed; the leader blew strongly, his head stooping forwards, and his feet stamping the ground to beat time; the others blew also to accompany their leader; wild music arose, while the musicians circled round, looking inward, stooping and beating time. The music quickened, the women sang, then sprang forward, clapping their hands, and ran round the circle of reed players, giving their bodies various odd twists, and ending by dexterously throwing up the skirt oi their skin half-petticoat behind, previous to falling into their places. Sometimes the women got into the middle, and the men stamped and blew their reeds round them; and thus they continued for two or three hours, with occasional pauses, to favour me with the reed dance, which I had never seen or heard of before.” Active in this exercise and in hunting, in all other respects they were extremely indolent. The labour of collecting wild plants and most of that of building and removing huts was performed by the women.

Their filthiness of person, clothing, and habitation was


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Rh disgusting to Europeans, but was unobserved by themselves. Their dwellings swarmed with vermin, which were not taken much notice of, and were only kept down by the frequent removal of the mat huts to clean ground. The greasing of their persons prevented that annoyance from vermin which to civilised people would have been unendurable, and besides from constant exposure without clothing their skins were tougher than ours.

They enjoyed eating food that would have turned the stomach of the least delicate of Europeans, for the sense of smelling with them—as with all people of a low type—was extremely dull. Thus in the accounts of early voyagers we read of their feasting upon the putrid flesh of seals, which the sailors could not venture near, and as late as 1860 some of those on the coast of Great Namaqualand were found by a party of men from one of the guano islands to be living upon a whale that had drifted ashore, and that the visitors were obliged to keep at a distance.

Still the Hottentots were not without good qualities. Their tempers were in general mild, and their hospitality to peaceable strangers as well as to individuals of their own clan was unbounded. Instances of strong affection between near relatives, such as father and daughter, before their habits became changed by contact with Europeans, are found in the early records of the Cape Colony and in the writings of missionaries. Even in the direst extremity of famine, cannibalism was never resorted to by people of their race.

They were in the habit of abandoning aged and helpless persons—even their own parents,—as well as sickly and deformed children, whom they usually left in some lonely place and allowed to die of hunger. But they regarded this as mercy, not as cruelty. In their opinion it was better for the sufferers themselves that a helpless wretch, too infirm to move about, or a cripple should give up life at once than linger on in misery. For the same reason, when a woman giving suck to an infant too young to care for itself died, the child was buried with its parent. When a woman gave


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Ba

THE INDIAN MEDICAL GAZEITE.

[Fes, 1904. favourable, being dependent piety on the depth and extent of the corneal lesion and its situation, Should the lower quadrant be the part affected, as it usually is, and the resulting opacity be outside the area of the pupil, then the visual acuity need not necessarily be lessened or in any way affected.. But should a iarge area of the cornea be affected, then vision ia seriously lessened, requiring a subsequent irideectomy to ba performed.

Symblepharon should not be mistaken for 4 shortening of the conjunctival sac, which is found in Xerophthalmos, in which disease there ia an extensive cicatricial degeneration of the conjunc- tiva, which assumes a dry lustreless condition associated with shrinking of the membrane and ig tnost commonly the result of an attack of pemphigus or granular ophthalmia.

This condition of affuirs is often wrongly named ayinblepharon.

I have seen a good number of cases of sym- blepharon and think the following classification accordingly to the severity of the case answera all purposes, wiz. (1) mild; (2) medium, and (3) aevere,

(1) Miid.——In this class [ inelade all those eases where a band or bands stretch from the eyelid to the eyeball, and there is a fairly free movemerit of the eyelid,

(2) Medium—-In this diviaion are included ali those cases in which there is a firm adhesion between only a part of the eyelid and the eyeball

(3) Severe—When the whole of one eyelid or both eyelids are firmly adherent to the eye- bali, and there is absolutely no movement in the lid. This E call a complete symblepharon.

The visual results obtained after relieving the auhesions in any of the above three classes de- pend entirely on the extent and localization of the corneal lesion. In very mild cases a band of adhesicns may extend from the inner surface of the eyelid to the centre of the cornea, and here vision would be seriouely impaired; again, the ‘ease may belong to class (3) (severe) and yet vision be perfectly normal, for I have aeen a case where the whole of the lower lid was firmly adherent to the eyeball beneath the level of the cornea } the eyelid seemed to have sunk down and become attached to the eyeball, the cornea being quite clear and normal. In those severe cases in olass (3) where both the lids are adherent, and more especially when anklyoblepharon exists and the exciting cause must have been a very severe one, the cornea is usually entirely destroyed and vision is absolutely nil. The inability to move the eyeball caused by these firm adhesions is a conatunt source of trouble and irritation to the patient, and frequent attacks of conjunctivitisareset up, which aggravate the trou- ble, often producing a considerable amount of corneal haziness, When a burn is the cause of the symblepharon there is generally a certain amount of ectropion and displacement of the punctum lachymalis, or a closure of the orifice causing epiphora.

Treatment—If the symblephgron seriously affecta the normal movements of the eye-ball, or ifit is the meana of producing serious distur- bance of vision by overlapping the cornea, or if itis the cause of frequent recurring attacks of conjunctivitis, it is desirable to relieve it by means of an operation. Operative précedures should not be undertaken till there is a total subsidence of all inflammation and the cicatrices have consolidated thoroughly. All attempts to prevent union of the eyelid to the eye-ball by means of loosening the adhesions, cutting through them or the interposition of metal shields are useless and only a sheer waate of valuable time. The operative measures resorted to differ according to the nature and severity of the case,

In Class 1 (Mild).—Where simply a band or banda stretch across from eyelid to eye-ball, it may be severed by means of aligature; if the band be a broad one, two ligatures may be used, one for either half of the band. When there are several bands, each must be attacked iu this way.

In Class 2 (Medium).—Where a part of the eyelid is adherent to the eye-bail, the procedure ia quite different. Ina few words the object of the operation is to separate the eyelid from the eye-ball by cutting through the adhesions and covering both the exposed surfaces, viz., palpebral and ocular with ai lear of conjunctiva taken from the healthy conjunctiva on either side of the cornea, as advocated by Teale, or with a layer of mucous membrane taken from the lips, mouth, or vagina as recommended by Riverdin and Stellwag, or a transplantation of a portion of a rabbit's conjunctiva as advised by Wolfe, Teale has also suggested the use of a bridge-like flap of conjunctiva, which he obtains from above the cornea, bringing it over the cornea and using this to cover the raw exposed surface, the base of the flap being cut after the flap is sutured into its new position. It really does not matter much from where you obtain your epithelial flaps so long as you get a suffi- cient amount. Ihave tried Teale’s operation in one or two cases, but the results were not very satisfactory, in fact I could not obtain sufficiently large enough conjunctival fiaps without produc-. ing an undue amount of tension and consequent shrinking. and, moveover, the eye could not spare much of its conjunctiva, :

In my two last cases which I allude to in this paper, I did a modified Stellwag's operation, obtaining my mucous flaps from the mouth, a3 follows :—

Case I.—The whole of the inner two-thirds of the lower eyelid was adherent to the eye-ball ; there was also a amall corneal adhesion. The patient waa a Staffordshire policeman, and the cause was an accidental introduction—of some strong caustic alkali which;be. merely, washed


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. 1904] out and did not trouble about till the disease had far advanced, I saw him 5½ months after the accident with the affected part of the eyelid firmly adherent to the eye-ball. He was placed under chloroform, and by means of a blue pencil the hidden and adherent part of the corneal circle was mapped out on the skin of the eyelid

Fig. 1. A.—This was part adherent to the cornea. The dotted lines were the guide for my incision, indicating the contour of the corneal circle.

as a guide for my incision, vide Fig. 1, A. I then cut down right through the whole thickness of the lid, leaving this small triangular piece of eyelid adherent to the cornea. The lid was then dissected off the eye-ball (i.e., the adherent part of it) right down to the inferior conjunctival fornix, taking great care to get this sulcus on a level with the healthy part of the fornix of the outer third of the eyelid. This was a very bloody procedure at first, but the free use of adrenalin solution (chloride, 1 in 1000) rendered the rest of the operation almost bloodless.

I roughly measured the size of the surfaces requiring epithelial coverings and then proceeded to cut out the mucous membrane required from the mouth and lips. I obtained three

Fig. 2. A.—Triangular piece of symblepharon adherent to cornea.

B.—Exposed ocular surface covered over by mucous flap B.

C.—Everted (previously) adherent part of eyelid covered with mucus flap C.

D.—Conjuntctive fornix (inferior) covered over by long narrow mucous flap D.

E.—Fine interrupted sutures.

pieces of mucous membrane, two of these for the ocular and palpebral exposed surfaces and a third a somewhat narrower and longer piece for the fornix. All these pieces were somewhat larger than the raw surfaces as I wanted to have more than enough so as to compensate against the subsequent shrinking which usually occurs.

These three flaps were then placed in their respective positions and kept fixed there by means of a liberal application of very fine sutures. A glance at Fig. 2, B, C and D, will show the position of these flaps; here I have purposely everted the previously adherent part of the lower lid so as to explain myself diagramatically; B being the flap over the exposed raw (previously adherent) ocular surface; C the previously adherent but now free lower lid (everted); and D the conjunctinal fornix where I have placed my long narrow flap of mucous membrane. The light triangular piece in the lower corneal quadrant is the part of the adherent eyelid, or symblepharon, which has been left attached to the cornea. This in the course of a short time soon atrophied and disappeared, leaving a slight corneal opacity behind, which did not interfere with vision. These flaps healed very rapidly and firmly, and the result was all that could be expected. The third day after the operation, and on subsequent days, when I dressed the eye, I gently passed a fine probe between the eyelid and eye-ball so as to tear down any slight adhesions which might have developed. I consider this as a very important point in the after-treatment of these cases, as it prevents the formation of any subsequent adhesions which are likely to develop from small uncovered areas. I saw this man regularly every month for almost six months after the operation, and up to that time there were no signs of any tendency to a reunion of the surfaces, his lower eyelid being freely moveable.

The second case was almost similar to the first, but slightly more advanced, encroaching somewhat on the pupiliary area of the cornea and producing a fair amount of visual disturbance.

I treated this case (which was that of a Hindu signboard painter) in precisely the same way as Case I, with the same result. Except, as I said before, the corneal opacity interfered with his vision. I intended doing an iridectomy afterwards, but he left the place.

In the performance of this delicate operation there are some important points which the surgeon has to pay great attention to, as on them depends success or failure, viz.:—

(a) All bleeding must be arrested entirely at the surfaces where the transplantation is to take place, and I again assert that the application of adrenalin chloride solution (1 in 1,000) is invaluable during this part of the operation, for it renders an otherwise rather bloody operation comparatively bloodless; this helps the surgeon tremendously, for he can see plainly what he is ding the whole time, and moreover obviates the constant application of swabs to the bleeding surface, which undoubtedly cause some irritation to the cornea and adjacent conjunctiva.


text:
Author:Richard Simon

Works

 * Factum, servant de responce au livre intitulé Abrégé du procéz fait aux Juifs de Mets (1670)
 * Histoire critique du Vieux Testament (1678); A critical history of the Old Testament (1682)
 * Histoire critique du texte du Nouveau Testament (1689)
 * Histoire critique des versions du Nouveau Testament (1690); Critical Enquiries into the Various Editions of the Bible (1684)
 * Histoire critique des principaux commentateurs du Nouveau Testament (1693)
 * Nouvelles observations sur le texte et les versions du Nouveau Testament (1695)
 * Le Nouveau Testament de notre Seigneur Jésus-Christ, traduit sur l’ancienne édition, avec des remarques littérales et critiques sur les principales difficultés (1702)

title: Author:Richard Simon


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 tions about the antichrist have more than once been applied to various persons. Some, according to the testimony of St. Augustine, saw the antichrist in Nero; others saw him in the Gnostics; others again in the pontiff at Rome and in general in popery: an idea which arose and was quite common in the Middle Ages in the West among many sectarians, but which became especially strengthened with the appearance of Protestant communities, and which has penetrated into their theological systems and has many times been discussed in special works, and so forth.” (p. 619.)

The author does not mention that the greater part of the Russian people regards our hierarchy as the hierarchy of the antichrist.

262. Events which are to take place on the day of the general judgment, and their order. “The actions of the antichrist on earth will last to the very judgment day.” (p. 619.)

263. The premonitory circumstances of the general judgment: (a) the arrival of the Lord Judge over the living and the dead. On that day the Lord Jesus Christ will come down upon earth. Everything is proved by Holy Scripture.

264. (b) The resurrection of the dead, and the transformation of the living. “On that last day (John vi. 40-14) and just at the time that the glorious descent of the Lord upon earth, surrounded by those who live in heaven, will take place, he shall send before him with a great sound of a trumpet (Matt. xxiv. 31), and the dead shall hear the voice of the Son of God (John v. 25); for the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive shall be changed (1 Thes. iv. 16, 17; 1 Cor. xv. 52).” (pp. 622 and 623.)

That is, in Russian: first all the dead shall arise, and


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 then the living shall be changed. It is proved by Holy Scripture that there shall certainly be a resurrection of the dead, and that the possibility of the resurrection of the dead cannot be subject to doubt. This is the way it is proved:

“In the world nothing is destroyed or annihilated, but everything remains whole in the power and in the right hand of the Almighty; our bodies lose their existence through death only for us, but not for God, who knows full well all the smallest particles of each dead body, though they may be scattered everywhere and may be united with other bodies, and is always able to reunite these particles into the former organism.” (p. 625.)

When it comes to talking about particles, the question is not about replacing the particles, but about the fact that there will not be enough particles to go around. The body of my great-grandfather is rotten parts of his body have gone into the grass; a cow has eaten the grass; a peasant boy has drunk those parts in his milk, and these particles have become his body, and his body has rotted. There will not be enough particles to go around, so that it is absolutely impossible for God to do that by means of the particles. It would be better to prove that in the old way like this:

“(a) In reply to the objection that the resurrection of the dead is incomprehensible to us, men have pointed to other, not less incomprehensible things, such as: the birth of each man, the original formation of the human body out of the dust, the creation of the world out of nothing, and so forth.”

That proves the possibility of the resurrection in the body, and the necessity of it is proved like this:

“By the very nature of Christianity it is necessary that, as in Adam all die, even so in Christ shall all be made alive (1 Cor. xv. 22), and that not only our first enemy, the devil, but also our last enemy, death, shall be des-


text: The Indian Medical Gazette/Volume 39/January 1904/Symblepharon and its Treatment


text: User:La Reine d'Angleterre

title: User:La Reine d'Angleterre


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72

Which by my presence might have been concluded.

Buck. Had you not come upon your cue, my lord,

William Lord Hastings had pronounc'd your part,

I mean, your voice, for crowning of the king.

Rich. Than my Lord Hastings no man might be bolder:

His lordship knows me well, and loves me well.

My Lord of Ely, when I was last in Holborn,

I saw good strawberries in your garden there;

I do beseech you send for some of them.

Ely. Marry, and will, my lord, with all my heart.

Exit Bishop.

Rich. Cousin of Buckingham, a word with you.

Catesby hath sounded Hastings in our business,

And finds the testy gentleman so hot,

That he will lose his head ere give consent

His master's child, as worshipfully he terms it,

Shall lose the royalty of England's throne.

Buck. Withdraw yourself a while; I'll go with you.

Exeunt [Richard and Buckingham].

Der. We have not yet set down this day of triumph.

To-morrow, in my judgment, is too sudden;

For I myself am not so well provided

As else I would be, were the day prolong'd.

Ely. Where is my lord, the Duke of Gloucester?

I have sent for these strawberries.

Hast. His Grace looks cheerfully and smooth this morning:

There's some conceit or other likes him well,

 26 upon: at

cue; cf. n.

28 voice: vote

32 good strawberries; cf. n.

37 testy: quick-tempered

45 prolong'd: postponed

49 conceit: idea, thought

likes: that pleases

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 troyed (1 Cor. xv. 26). Otherwise the purpose of Christ’s descent upon earth, the purpose of the whole Christianity, will not be fully realized: man will not be all saved, his enemies will not be all vanquished, and in Christ we shall receive less than we have lost in Adam. (p. 628.) Асcording to their qualities, the resurrected bodies: (1) will be essentially the same that they have been in connection with certain souls during their life upon earth; (2) but, on the other hand, they will also be distinct from the present bodies: because they will arise in a transformed state in resemblance to the resurrected body of Christ the Saviour. They will be: (a) incorruptible and immortal; (b) glorious or light-bearing; (c) strong and sound; (d) spiritual (p. 629.) We shall all of us have eternal bodies, but not all alike. If one is righteous he will receive a heavenly body in which he will be able properly to have relations with the angels; but if one is sinful, he will receive an eternal body, which is to suffer torments for sins, in order to burn for ever in fire and not to be destroyed. (pp. 631 and 632.) Some have thought that after the resurrection of the bodies the distinction of sexes will be abolished; others, on the contrary, have assumed that the distinction will remain; others again, that all the dead will rise as males, an opinion against which St. Augustine had armed himself. Some have divined that all the dead, old men, middle-aged men, youths, and children will rise as being of one age, unto the measure of the stature of the fulness of Christ (Eph. iv. 13); others have said that they will not be of the same age, though they have not admitted that babes and youths would rise in their respective ages, but have thought that they would rise at a maturer age.” (p. 632.)

Besides the resurrection of the dead, there is disclosed also the mystery in regard to those whom the judgment will find still living, and who will be transformed in a very short time.


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 school gathering as if he knew himself for the most favoured of men. But all that happened twenty years ago or more. One does not keep on in that sort of satisfaction; one settles down to the new facts. And such men as Mr. Rockefeller and Mr. Pierpont Morgan do not live in a made and protected world with their minds trained, tamed and fed and shielded from outside impressions as royalties do. The thought of the world has washed about them; they have read and listened to the discussion of themselves for some decades; they have had sleepless nights of self-examination. To succeed in acquiring enormous wealth does not solve the problem of life; indeed, it reopens it in a new form. "What shall I do with myself?" simply recurs again. You may have decided to devote yourself to getting on, getting wealthy. Well, you have got it. Now, again, comes the question: "What shall I do?"

Mr. Pierpont Morgan, I am told, collected works of art. I can understand that satisfying a rich gentleman of leisure, but not a man who has felt the sensation of holding great big things in his great big hands. Saul, going out to seek his father's asses, found a kingdom—and became very spiritedly a king, and it seems to me that these big industrial and financial organisers, whatever in their youth they proposed to do or be, must many of them come to realise that their organising power is up against no less a thing than a nation's future. Napoleon, it is curious to remember, once wanted to run a lodging-house, and a man may start to corner oil and end the father of a civilisation.


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 265. The general judgment itself: its actuality, manner, and properties. “Soon after the appearance upon earth of the Judge of the living and the dead in all his glory, when with his voice there shall arise the dead and the living shall be changed, the judgment over them, the general judgment, will begin.” (p. 633.) The representation of the general judgment, as sketched to us in the Word of God, shows to us: (1) the Judge sitting on the throne of glory; (2) the executors of his will, the angels; (3) the defendants: (a) all the living and the dead people; (b) the righteous and the bad; (c) the devils. (4) As subjects for the judgment will serve: (a) not only the works of men, (b) but also their words.

Nothing is said about the devils.

When the judgment is over, the righteous will be separated from the bad. Some will be placed on the right, the others on the left. Then will take place the proclamation of the sentence by the Judge to either division:

“Then shall the King say unto them on the right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world (Matt. xxv. 34). Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels (ib. 41). The holy fathers and the teachers of the church have recognized this representation of the general judgment as unquestionably correct, and have written their interpretations of it.”

Here are the interpretations:

“We must not think that the coming of the Lord will be local and carnal, but we must expect him in the glory of the Father suddenly throughout the whole world. But we must assume that much time will be lost before each will see himself and his works; and the mind will in a twinkling of time represent to itself the Judge and the consequences of the divine judgment with unspeakable power; all that the mind will vividly sketch before


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Richard the Third, III. iv

When that he bids good morrow with such spirit.

I think there's never a man in Christendom

Can lesser hide his love or hate than he;

For by his face straight shall you know his heart.

Der. What of his heart perceive you in his face

By any livelihood he show'd to-day?

Hast. Marry, that with no man here he is offended;

For, were he, he had shown it in his looks.

[Der. I pray God he be not, I say.]

Rich. I pray you all, tell me what they deserve

That do conspire my death with devilish plots

Of damned witchcraft, and that have prevail'd

Upon my body with their hellish charms?

Hast. The tender love I bear your Grace, my lord,

Makes me most forward in this princely presence

To doom th' offenders, whosoe'er they be:

I say, my lord, they have deserved death.

Rich. Then be your eyes the witness of their evil.

Look how I am bewitch'd; behold mine arm

Is like a blasted sapling, wither'd up:

And this is Edward's wife, that monstrous witch,

Consorted with that harlot strumpet Shore,

That by their witchcraft thus have marked me.

Hast. If they have done this deed, my noble lord,—

Rich. If! thou protector of this damned strumpet,

Talk'st thou to me of ifs? Thou art a traitor:

Off with his head! now, by Saint Paul, I swear,

I will not dine until I see the same.

Lovel and Ratcliff, look that it be done:

 55 livelihood: animated appearance

58 S. d. Cf. n.

61 prevail'd: effected harm

69 blasted sapling; cf. n.

71 Consorted: associated

74 If; cf. n.

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74

The rest, that love me, rise, and follow me.

Exeunt. Mane[n]t Lovel and Ratcliff, with the Lord Hastings.

Hast. Woe, woe, for England! not a whit for me;

For I, too fond, might have prevented this.

Stanley did dream the boar did rase our helms;

And I did scorn it, and disdain to fly.

Three times to-day my foot-cloth horse did stumble,

And started when he look'd upon the Tower,

As loath to bear me to the slaughter-house.

O! now I need the priest that spake to me:

I now repent I told the pursuivant,

As too triumphing, how mine enemies

To-day at Pomfret bloodily were butcher'd

And I myself secure in grace and favour.

O Margaret, Margaret! now thy heavy curse

Is lighted on poor Hastings' wretched head.

Rat. Come, come, dispatch; the duke would be at dinner:

Make a short shrift, he longs to see your head.

Hast. O momentary grace of mortal men,

Which we more hunt for than the grace of God!

Who builds his hope in air of your good looks,

Lives like a drunken sailor on a mast;

Ready with every nod to tumble down

Into the fatal bowels of the deep.

Lov. Come, come, dispatch; 'tis bootless to exclaim.

Hast. O bloody Richard! miserable England!

I prophesy the fearfull'st time to thee

That ever wretched age hath look'd upon.

Come, lead me to the block; bear him my head:

 81 fond: foolish

84 foot-cloth; cf. n.

95 shrift: confession

98 air looks; cf. n.

99 drunken mast; cf. n.

102 bootless: useless

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text:
Author:Vivant Denon

Works

 * Voyage dans la basse et la haute Egypte (1802)
 * Travels in Upper and Lower Egypt during the campaigns of General Bonaparte in that country (1803), translated by Arthur Aikin.
 * No Tomorrow (2009), edited by Peter Brooks; translated by Lydia Davis.
 * Point de lendemain (1777)
 * Point de lendemain (1812)
 * Point de lendemain (1861)
 * Point de lendemain (1876), edited by Isidore Liseux
 * Point de lendemain (1889)
 * Never again!: (Point de lendemain) and other stories (1928), by Claude Joseph Dorat; translated by Eric Sutton.
 * A note at the beginning of this book states 'Point De Lendemain, the authorship of which has also been attributed to Vivant Denon was first published in 1777.' Hence the authorship being stated as Dorat in Sutton's translation.

title: Author:Vivant Denon


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 world.” (p. 638.) “The end of the world will not consist in its being completely destroyed and annihilated, but in its being changed and renovated by fire.—The matter of the reëstablishment of men will come to an end with the general judgment, where will take place the revelation of the sons of God. Consequently, the creatures themselves must be freed from labour and corruption, into the freedom of the glory of the children of God; the whole material world must be purified from the deleterious consequences of human sin and be renovated. This renovation of the world will take place on the last day by means of fire, so that in the new heaven and the new earth nothing sinful will be left, but righteousness alone will abide (2 Peter iii. 13).” (p. 639.)

So here is clearly expressed the idea that the renovation of the world was not achieved by the redemption, that that was spoken of only as an adornment of speech, and that the present renovation will be produced by Christ, not at his first, but at his second coming.

Proofs from Holy Scripture of the correctness of this end and the renovation of the world by fire.

267. (b) The end of Christ’s kingdom of grace and the beginning of the kingdom of glory; remarks about the chiliasm, or millennium, of Christ. That is confirmed. The kingdom of grace will come to an end and the kingdom of glory will begin, that is, the real liberation from sin and death, that is, what heretofore has been asserted of the kingdom of grace. Proofs of that from Holy Scripture, and a controversy with those who said that one thousand years before the end Christ would come upon earth, would raise the righteous from the dead and would reign with them for a thousand years. That is not true.

268. Connection with the preceding, and nature of this retribution. After the judgment, Christ will pronounce the sentence. “This retribution after the general judgment will be full, complete, decisive. Full, that is, not


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In the perusal of philosophical works I have been greatly benefited by a resolve, which, in the antithetic form and with the allowed quaintness of an adage or maxim, I have been accustomed to word thus: "until you understand a writer's ignorance, presume yourself ignorant of his understanding." This golden rule of mine does, I own, resemble those of Pythagoras in its obscurity rather than in its depth. If however the reader will permit me to be my own Hierocles, I trust, that he will find its meaning fully explained by the following instances. I have now before me a treatise of a religious fanatic, full of dreams and supernatural experiences. I see clearly the writer's grounds, and their hollowness. I have a complete insight into the causes, which through the medium of his body has acted on his mind; and by application of received and ascertained laws I can satisfactorily explain to my own reason all


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 which will not be forgiven, either in this world, or in that to come.

That blasphemy is the terrible teaching of the church, the foundation of which is the teaching about the church.


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 the strange incidents, which the writer records of himself. And this I can do without suspecting him of any intentional falsehood. As when in broad day-light a man tracks the steps of a traveller, who had lost his way in a fog or by a treacherous moonshine, even so, and with the same tranquil sense of certainty, can I follow the traces of this bewildered visionary. .

On the other hand, I have been re-perusing with the best energies of my mind the Timæus of. Whatever I comprehend, impresses me with a reverential sense of the author's genius; but there is a considerable portion of the work, to which I can attach no consistent meaning. In other treatises of the same philosopher intended for the average comprehensions of men, I have been delighted with the masterly good sense, with the perspicuity of the language, and the aptness of the inductions. I recollect likewise, that numerous passages in this author, which I thoroughly comprehend, were formerly no less unintelligible to me, than the passages now in question. It would, I am aware, be quite fashionable to dismiss them at once as Platonic Jargon. But this I cannot do with satisfaction to my own mind, because I have sought in vain for causes adequate to the solution of the assumed inconsistency. I have no insight into the possibility of a man so


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 eminently wise, using words with such half-meanings to himself, as must perforce pass into no-meaning to his readers. When in addition to the motives thus suggested by my own reason, I bring into distinct remembrance the number and the series of great men, who, after long and zealous study of these works had joined in honoring the name of with epithets, that almost transcend humanity, I feel, that a contemptuous verdict on my part might argue want of modesty, but would hardly be received by the judicious, as evidence of superior penetration. Therefore, utterly baffled in all my attempts to understand the ignorance of Plato,.

In lieu of the various requests which the anxiety of authorship addresses to the unknown reader, I advance but this one; that he will either pass over the following chapter altogether, or read the whole connectedly. The fairest part of the most beautiful body will appear deformed and monstrous, if dissevered from its place in the organic Whole. Nay, on delicate subjects, where a seemingly trifling difference of more or less may constitute a difference in kind, even a faithful display of the main and supporting ideas, if yet they are separated from the forms by which they are at once cloathed and modified, may perchance


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 and the Virgin Mary, and all the savage customs called sacraments; it is evident that they have no sense and are of no use to any one, except the dogma of the sacrament of orders, which is needed for the purpose of enabling men to collect eggs.

But who would have preserved the Holy Scripture? What would people have believed in and who would have taught, if there had not been the church?

Not those have preserved the Holy Scripture who have disputed, but those who have believed and done. The Holy Scripture is a tradition of days and life. The only teaching that is needed is the one which teaches through life, so that their light may shine before men. People have always believed in works only. If ye believe not me, believe my works. Neither I, nor any one else, is called to judge others, and the past. I see that works alone are capable of adoption, and teach me and the people, and only the doctrine and the controversies corrupt the people and deprive them of faith. Indeed, all these theological controversies were carried on in reference to matters which are of no use to any one, which are not the subject of faith. It has come to such a pass that as a subject of faith there presents itself the question as to the infallibility of the popes and of Mary, who bore a child in a strange manner, and so forth.

Life has never been a subject of faith: it could not be the subject of a controversy,—for how will you show faith, while I show works?

“But where is the true church of the true believers? How can we find out who is in the right, and who not? will those ask who do not comprehend the teaching of Jesus. Where is the church, that is, where are its limits? If you are in the church, you cannot see its limits. But if you are a believer, you will say: “How can I be saved? What do I care about judging others?”

To him who has comprehended the teaching of Jesus,