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 Rh Ellen paid the man his fare, and then ushered them into the dining-room.

“That is Susan, mother, and the other is poor Mary.”

“Glad to see you, Miss,” said Mrs. Bates to Susan, “and you, too, dear Miss Mary. I've heard of that unfortunate affair of Mr. Blackwood, my dear, you have my sympathy. I was twice served in that way before I married Mr. Bates, my dear.”

“Now, Ellen, dear, which room can mamma have while she stays? I think that the room you girls sleep in now would be the best, and then Charley could have the little dressing closet that leads out of it, you know.”

“There is the spare room.”

“That I use as a dressing-room, Ellen, dear.”

But why waste my readers’ patience—have not the sorrows of Lovell been written by a great master? It is enough. Admiral Newton married Mrs. Lake, and Mrs. Lake’s mamma and her brother lived in the house—what need to say how the monthly dinner became bi-monthly, and with Mrs. Bates at the table—then a tri-monthly dinner, and then disappeared from the list of feasts altogether. What need to relate that out of the savings of the Admiral’s household expenses Master Bates was sent to a most expensive classical academy? What need to say that the two girls endured all that two high-spirited girls could endure under the reign of such tyrants, and only waited for the arrival of their brother to discuss some plan by which to escape an existence only endured so long as there was hope of its coming to a speedy end.

They watched and waited for Henry, and Henry at last came, and they felt when they saw his sunburnt face at the door, that the time of their deliverance was at hand.

ballad was written in consequence of the execution of William Christian, generally called William Donn, or Brown William, from the darkness of his complexion, who was shot at Hango Hill, near Castletown, in the Isle of Man, shortly after the Restoration, for alleged treason to the Derby family, who long possessed the sovereignty of Man. Christian had been Receiver-General of the island, and on its being threatened by a powerful fleet and army, sent by Cromwell, had deemed it expedient to deliver it up on honourable conditions, the little kingdom being in an almost utterly defenceless state. For doing so, however, on the downfall of the Protectorate, he was tried, and, being convicted by a packed jury, was shot. He died with great courage, and with his last breath prayed God to forgive his enemies. His body was buried, the day after his execution, in the chancel of the church of Malew, or Saint Lupus, in the neighbourhood of Castletown. He was a man of irreproachable morals and of great piety; had old Danish blood in his veins, and lived principally at a place a little way to the north of Castletown, which bears the Danish or Norwegian name of Ronaldsway, or Ranild’s Oe. Christian has been mentioned in a certain novel by Walter Scott, called "Peveril of the Peak," for the Manx materials of which Scott was chiefly indebted to an acquaintance of his long resident in Man, and who wrote a very creditable history of the island. Not daring to attack Christian directly, whom he hated on account of his puritanical principles, he gave him a side-thrust, by making it appear that he had a brother, whom he represents as a consummate villain, though the truth is that Christian had no brother at all. The name of Christian is still held in the highest veneration in Man; and the ballad of "Brown William," which gives an account of the betrayal of the poor patriot, and the vengeance taken by the hand of God upon his murderers, is the most popular of all the wild songs of Ellan Vannin.

no one in greatness too confident be, Nor trust in his kindred, though high their degree; For envy and rage will lay any man low; Thy murder, Brown William, fills Mona with woe.

Thou wast the Receiver of Mona's fair state, Thy conduct was noble, thy wisdom was great, And ne'er of thy rule did she weariness show; Thy murder, Brown William, fills Mona with woe.

Thy right hand was Barley, and Theah thy right eye; Thy state caused thy foemen with rage to swell high; And envy and rage will lay any man low: Thy murder, Brown William, fills Mona with woe.

How blest thy condition in fair Ronaldsway! Thy mansion, how stately thy garden, how gay! But oh! what disasters from envy do flow Thy murder, Brown William, fills Mona with woe.

'Twas said at thy trial, by men void of faith, The king, by a letter, demanded thy death: The jury was frighten'd, and dared not say "No!" Thy murder, Brown William, fills Mona with woe.

The clan of wild Colcad could ne'er be at rest Whilst the race of Christeen their own acres possess'd; And envy and spite will bring any man low: Thy murder, Brown William, fills Mona with woe.

A band of adulterers, curst and unholy, For Ronaldsway lust, as they did for Logh Molley; Of Naboth, the tragedy's played here anew: Thy murder, Brown William, fills Mona with woe.

Not one of the band but i-eceived his just meed Who acted a part in that damnable deed: To dwindle away the whole band was not slow: Thy murder, Brown William, fills Mona with woe.

To Callaghyn-doo, and to Vannyster roam, And call on the Colcad till hoarse ye become: Gone, gone is the name so well known long ago: Thy murder, Brown William, fills Mona with woe.

A cripple was Robin for many years long, Who troubled and bullied the island when strong: His own friends of tending him weary did grow: Thy murder, Brown William, fills Mona with woe.

Sly Richard took ship with thy blood on his hand; But God can avenge on the sea as on land; The waves would not bear him, but whelm'd him, trow: Thy murder, Brown William, fills Mona with woe.


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 knowing of God be born into this Hierarchie, as into the Hierarchie that is next God, and it followeth. Seraphin is alway moueable about things diuine, & is hot, without ceasing, sharpe and passing seruent, alwaye of busie motion that boweth not, the bringer againe of subiects, actiuely exemplicatiue, making them hot, and rai••ng them into the likenesse of firie loue of heauen, cleansing offering not intermixed, and may not be quenched, and hath lightnesse of light, & property to giue light to make darknesse knowne, and to pursue it. These wordes be full diuine, and passe all mens wit, touching the darke and mysticall meaning of them. But yet as I may, though it be doubtful & beyond common skil, I shall vndertake somewhat to declare the meaning of these words. For it seemeth that Denis hath meant that the disclosing of the properties and office, maketh knowen to diuerse, discreation and participation of grace in the Angels that be named Seraphin. For the name of Seraphin meaneth moueable, & sayth so by liklyhoode, the kinde of firie loue, by the which the affection of an Angell, is moued and rauished, retourneth into God. But this mouing is quiet, causing, augmenting, and fulfilling. Also he moueth incessably, for such a loue falleth neuer, neither resseth to desire him, that he loueth. He is called hot; for strength of loue exciteth and moueth, as it were heate, to the feeling of swéetnesse. And therefore he putteth to Acutum, sharpe. For the strength of loue pearceth into the innest of the maker and creatour. And so: Acutum, sharpe, betokeneth a manner violence of loue, that entêreth and pearceth into the thing that is loued Also he saith, Super feruidum, passing feruent, for though the loue stretch into the innest of the Godhead, yet hee reaseth not to sée all about by affection: So that the thing that he taketh not at the full by the inwit, he comprehendeth somewhat by tast of contemplation. As a thing that boileth by strength welmeth and leapeth, and throweth & sheddeth it selfe all about: So the affection of an Angell forsaketh nothing, that hee taketh héede of, but the more he knoweth, the more he desireth to knowe. Hée sayth also, Inflexibilis motionis, moouing that faileth not, for though Angels loue moue into God, yet he is inflexible, stedfast, and faileth not. For he will not lese in no manner wise that thing that he loueth: and so he is moueable & ceaseth not, and that intentiue and inwardly. For he setteth his intent into the inward of God. And so he is alwaye moueable and resteth not in himselfe: but he is busie to set his intent in God, but inwardly that he fléete not outward, and he is in all, wise, inflexible & stable, and turneth neuer from him, to things that be without him. Also he saith, Suppositorum reductiuum, able to bring againe the neather. For an Angels loue stretcheth alway to the ouer, that is, to that aboue from whence the cause of his loue commeth: but he goeth not awaye from the loue of the neather. But he calleth & bringeth the neather orders to be partners of the illumination and brightnes of God. Also he saith, Docere actiuum et exemplificatiuum, he desireth to teach and giue good ensample: For his intent is not onelye to bring the neather orders to loue God, that is highest: but also by example he sheweth them that be of the neather orders, how and in what manner, he that is most good, shoulde be beloued aboue all things. And how men shall turne to God by loue, and doe all thing after his will. Therefore he saith, that the loue of them is heating & rearing vp into such a manner heate. For therefore they trauaile, that the neather orders burne and be seruent, though not all alike, but differently. And he saith not that, as though the lower Angells were cold or dead, but it is sayd, because the subiect orders are excited and stirred by them to the more larger affection of loue. And therefore it followeth. Igneum celitus & holocaustomatis purgatiuum. A firie thing of heauen, that pourgeth offering. For the fire of God lighteth the first Angels, that they may light other, and lighteneth them, from whose light other are become bright shining also, & purgeth them, that they may cleanse

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 other. For the fire of God burneth softly and sweetly, and burneth not to wasting neither to apparing, but to cleansing and to pourging. Therfore he faith, That he cleanseth offering: For as he is the luminator at full, so he cleanseth at full. And he cleanseth not from infection of anye vice or sinne: but from the imperfection of goodnesse. For that is perfect purgation, where no correction is, but all perfection. Also Seraphin is sayd, vertues, Multi•moda & multi fida, a vertue of many wayes and of manye faiths. Of many wayes, in that he is moued in desire & working many manner wise. Many faiths in that he is beutified in possessing: many wayes, in that he passeth forth searching: many faiths, in that he pearceth and findeth. He passeth forth by manye wayes and diuers affections, and commeth to one God, and one lyfe comprehendeth all things together. Also the name of Seraphin, meaneth the thing that is not put by, neyther intermixed: for without any vayling of figure or of creature set betwéen, he loueth to sée God: and of the plentie of the well of euerlasting lyght he is brightened without anye meane set betweene, that he may brighten other: and he is lightened, that he may light other. And so the Angells of that order, are more worthy then other, for they take the influence of their perfection of God, without any meane set betwéene: and giueth the same foorth to other without withdrawing, and haue it in possession, and keepe it without léesing. They slack neuer, neither withdrawe them from that loue of God, neyther tourneth theyr intent from GOD. And they leade the neather orders toward God, & ceaseth not for trauayle, neyther for annoye. This may suffice of the properties of Seraphin.

¶ Of the order of Cherubin. Cap. 9.
The second order is called Cherubin, and is to vnderstand, plentie of cunning. ''Isidore lib. 7.'' saith, Duely excepted Seraphin, Cherubin are the highest companies of Angelles. For the neerer they be set to the wisedome of God, the more large gifte in them appeareth of the fulnesse of God. Therefore worthely the order of Cherubin are ordayned after the order of Seraphin. For after the gifte of Charitie, of which gift Seraphin hath the name, the most excellent gifte is the gifte of wit and wisedome, and of the knowing of the dignitie of God: of the which gifte Cherubin hath the name. For the beame of the lyght of God, shineth principally in the Angells of this order, touching the farre excéeding participation of the knowing of God. Therefore Denys sheweth the properties and effects of the Angelles of this order. cap. 7. where he sayeth, That the knowing of Cherubin teacheth what he knoweth. And these words signifie, that Angells of this order are called Angells that knowe and be knowing, for they passe other in the gifte of the wisedome of God: also he nameth them De• vidi, God seeing, for the excellent sight that they haue of God. For they haue a more cleere contemplation, then other haue of Gods maiestie: and they be said, Altissime dacio racionis luminum accepturi: Of the highest gift of reason receiuers of light. Thereby he meaneth, that the order of Cherubin, is passing other filled of the light to God. Also these Angels haue the gift of the fairenesse of God in the first vertue that worketh: for by the lyght of diuine wisdome, they be in contēplation of fairnee of god. Also therby he meaneth, that in them & by them the first vertue worketh,  is to say God, is séene most clearely. Also he is called, Sapientifica traditione repleti, full of giuing of wit and of wisedome, for by the wise tradition of the Creator, they deale the gifte of diuine wisedome, to some more, and to some lesse. Also they haue communicatiue cunning. For the lyght of wisedome, that they receiue largelye, it passeth by them, to diuers others. For the fulnesse of lyght that they receiue, they giue forth and commit to other.

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 lyght of pure contemplation and of simplicitie without meane. He calleth the lyght the illumination and glistering, by the which lyght he commeth to pure and cleare contemplation, where the vertue of God is, not in image, in figure, or in anye meane creature: but by it selfe, and in it selfe. Also they are called filled of the food of God, and of his house, and of the vnitie that giueth lyfe of the feeding of God. For in that they be fed with the lyght of knowledge, they be refreshed with the swéetnesse of loue. For it were no great profite to inspire with knowing, but there followed therewith soode of the holy spirit, that is, of féeding by loue. Also this feeding is called household, liuely, and onely refection. Household, for that it is prepared for friends & so; meynie, belonging to house. And it is sayde lyuelye, because it maketh and giueth lyfe to each, that is feddé with such meate. And it is onelye and singular: for it is not tasted with straunge lyking, that is to meane, not with fleshly sweetenesse. And though it bée onely feeding or meate, yet manye manner of feeding is found in this onely meate.

That when this one meate is taken, full and very feeding is found.

¶Of the order of Thrones. Chap. 10.
The thirde order is the order of Thrones, and this order hath the name of the gift of dome. For that God sitteth in them, and giueth his sentence of iudgement, and by them he disposeth all subiects, as saith Isidore. Therefore the vertue of Gods equitie is lykened to a firie throne in Daniel, is to meane, for cleerenesse of knowledge, for by them, God foreseeing euery thing, discusseth readely all things, and for swiftenesse that nothing may withstand or let. Then these Angells, in which righteousnesse of Gods iudgement specially shineth, he called Thrones, of Isidore. And therefore Denys calleth them the highest seates, for they be high vp authoritie of God, as it were instruments of Gods Iustice, ordained to gouerne: higher, for that they followe the rule of the righteousnesse of God in iudgement, but highest, for that they be neere the presence of God, in the disposition of the Hierarchies. Strongly placed, for that they are couenablye and conuenientlye ioyned, touching the ioynture and conuenience of the iudgements of God. For it is determined and conuenient, that euery man receiue for trespasse paine, and for righteousnesse blisse, and such reward as his worke asketh, acception or reiection: and therefore payne accordeth couenably to trespasse, and blysse to righteousnesse. For if trepasse and blysse, payne and righteousnesse agree not, they shoulde not haue a seate ordayned couenablye togethers. For compa•ion and vpright iudgement is the rightfulnesse of Domes. The seates are frée of all shamefull subiection: For euer the more subiect they be to GOD that is aboue them, the more worthye they are to bee made high by him, and in him, Sedes Dei ferre, seates that beare God, for they beare God that is aboue them, and they set foorth and shewe the might of God by diuine mouings, in creatures that he subiect.

Seates that belong to the comming of God, that is aboue vnmateriall, and aboue worldlye taking. For they take the knowledge of God without studye and wearinesse, and sendeth it forth to the lower, without grieuous sufferaunce, and without withdrawing.

Whereby they teach vs ghostlye, that we putting aparte materiall and earthlye things shoulde appoynt and make vs meete to receyue things that euerlasteth.

Also these seates are without ende, that is to vnderstande, without beginning and ende. For in God, to whom they are nigh, is founde neyther beginning neyther ende. So the Thrones receyue the vertue of God, and sendeth the same to the lower. They make themselues subiect to God obedientlye and not of anye necessitie, but by verye freedome, they shewe themselues subiect in all deedes.

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 === ¶Of the middle Hierarchie. Cap. 11. ===

Isidore saith, That the middle Hierarchie cōtaineth these thrée orders, Principatus, Potestates, and ''Dominationes. Denys calleth this Hierarchie Epiphonomia,'' that is diuine brightnesse with reuerence, their parteners setting forth, and teaching the vse of the Lordship, and putting awaye of a thing that is contrary. The first difference is sayd for Principatus, that haue the gift of reuerence passing other: whose office is to teach, to exercise, and to do reuerence to them that be worthy, after the diuers degrées of Prelacie, as it is written: ''Cui honorein, honorein, Honor to whō honor pertaineth. Rom.'' 13. But the vse of Lordship belongeth to Dominations, which teach lower to gouerne, not by lyking and desire to be aboue and ouer other, but after Gods owne will, to rule one another: for God will that men be aboue other men for profite, and not for pride, that they may teach and informe them in the faith and in good manner of lyuing, and not to be outragious in the giftes that are fréelye giuen to the Lordship. Constraining of might & power belongeth to the order of Potentates, that mightely put off fiendes, that they grieue vs not so much as they woulde, Preuenting vngodly desires, & vnlawfull lustes. And so is the disposition of the middle Hierarchie sette: though it séeme otherwise ordained, after Isidore and Gregory, but that belongeth not to this worke.

¶ Of the order of Dominations. Cap. 12.
THe fourth order is Dominations, as Isidore saith, which are aboue and excell other in powers and vertues, for they be aboue other companies of Angells and Lords, and are called Dominations. Gregory sayth, The office of this order, is to teach and informe men, what is néedefull in spirituall battayle, to vse in the office of Prelacie. Also they informe Prelates of the Cleargie, how they shall behaue themselues in gouerning of subiects, without oppression & tyrannie. Denys sayeth, That the seruice of these Angels, is to put of distrust and dread, and tourne to God, without bending to worldlye profite, and serue him without ceasing: which by a singular excellencie, shape onely a behest and commaundement, a sure information & warning in the neather order. The Angells of this order be frée of all manner oppressing and ouersetting, that they maye fréelye be reared vp to God ward, and be subiect to none that is lower thē God: & so they be subiect to none other, but to him alone, and by an vniuersal excellēcie they are far aboue all subiection: yet so no vyolence of tyrannie bendeth them to oppresse and ouerset the neather Angells. Therefore Denys sayth, That they vse their Lordship with vnlykenes of tiranny. They haue seuerity in might, and with seueritie, fréedome in goodnes: and whiles the time of Dominations, power, and might is vsed, fréedome is not taken away in their dooing, about the nether orders, yet by this liberalitie their might is no manner of wise diminished. But conforming themselues to God, as much as is possible, they follow the rule & lawe of their president. They neuer turne them to vanitie, but alway to the highest God, that Denys calleth (One) that is to vnderstande, Uniuersall. On him they set their eyen, and turne not awaye the sighte of theyr vnderstanding, from him that is Lorde of all: and therefore they are parteners, as it maye be of the forme and lykenesse of God, as Denys sayth. And so Dominations are the first in the seconde Hierarchie.

¶The order of Principatus. Cap. 13.
THe fift order is called Principatus: and holye men declare, that this order teacheth men of low estate to doe reuerence to them that be greater and in higher estate of dignitie, as to Kings,

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 Princes, and Prelates. Of the Angells of this order Denys saith, that to Principatus belongeth leading to bring kingdomes to the lykenesse of God. For it belongeth to these Angells of their office, to teach and bring the other more lower ordinately to God, and to teache the lowest person to be reuerenced in himselfe, and in his neighbour, and specially in a Prelate. Denys sayth, That therefore they are called Principatus, for that to them it belongeth to turne or bring other to first & principal beginning, that is to God: the which they followe as it is possible, and as far forth as it is lawfull in office of presidence, they be lykened to the Prince. For ''Isidore lib. 7. sayth, That Principatus'' are they that be ouer the companies of Angells, for that they ordaine and dispose the lower Angelles to fulfill the diuine seruice. They haue the name of Principatus: some there be that serue, and some that stand by, ''Thousands of thousands serued him, & ten hundred thousand stood by. Dan. 7.9.10.''

¶Of the order of Potestates. Cap. 14.
The sixt order is the order of Potestates, & they are called Potestates, as Isidore saith, for the euill Angells be subiect to them. And they haue name of Potestates, for by their might, the euill spirites be restrained, that they doe not so much harme as they would. Gregory saith, That the office of these Angells is to comfort them that trauayle and fight in ghostly battayle, and to defende them, that they be not vyolently ouercome of their enimies, and to helpe mightely that good men haue the victory. Héerto Denis accordeth and saith, That the seruice of Potestates is to kéepe warelye, that no wicked thing grieue, neither annoye good men.

And Gregorye sayeth, That Potestates in their Order, perceiue more mightely, that euill spirites are subiect to their disposition, the which be restrained by Potestates, that they grieue not men so much as they would.

Of this Potencial vertue, Denys saith. This holy Potestates haue equal might with Dominations, and receyue and kéepe méekely the same diuine giftes in theyr degrée without confusion. For they tyrannouslye commaunde nothing contrary to the lower: they assay to do nothing by vyolence and force: but calleth ordinately the lower Angells to the lykenesse of GOD. And ceasse not •o bring thē, Ad Potentificam & causalem potenciam, that is to God, that may all thing, and is cause of all thing intellectually, farre passing worldly dooing. So that by these properties of the lykenesse of God, the middle dispositions of the supernall knowledge, may be illumined and beautified, pourged and made perfect.

Also as these Potestates are tourned to the lykenesse of God by meane of the higher Angelles: so by theyr meane the neather Angells are brought also to the lykenesse of God. So that all the orders, highest, middlemost, and lowest, be made partakers of darke and mysticall purgations, illuminations, shinings, and perfections.

¶Of the thirde Hierarchie. Cap. 15.
The thirde Hierarchie is called Ephionia, and contayneth thrée lower orders, that is to suppose, Uertues, Archangelles, and Angells. And thereto according the lower Hierarchie is described in this manner. The lower Hierarchie, is a godly principle of nature, méeting with the lawes of kinde, and shewing secrets as he maye take discréete of nature, méeting with the lawes of kinde. This pertayneth to Uertues: for they haue might to do myracles, and to heale sorrowe and sicknesses aboue Natures skill. Shewing mysteries: this belongeth to Archangells and to Angels, by a maruelous discréete passe, from the one to the other: this is referred to the difference of Archangells and Angells. For the greater, as Archangels reueale greater mysteries, and the lesse, as Angelles, shewe the lesse screcies.

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 The undersigned Members of the Court subscribe to this Code and the accompanying Commentary.

13, 2023


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 For by Archangells were shewed, the greater secrets vnto Prophets, us this: ''Ecce virgo concipiet, &c. Behold a virgin shall beare a sonne, and thou shalt call his name Emanuel. And by Angels is shewed the lesse, as this: Episcopatum eius accipiat, &c. His habitation bee voyde, and no man bee dwellyng therein, and his Bishop right let another take. And this was sayde of Iudas the traitour that hung himself: and Mathias'' was chosen Apostle in his stéede. Ephionia is sayd of Ephi, that is, vnder, and Phanos, that is, shewing. For the lykenesse of God is shewed in a lower manner in orders of this Hierarchie, then in other orders of the higher Hierarchie.

¶Of the order of Vertues. Cap. 16.
The seuēth order is of vertues. Uertues be a company of Angells, and their seruice is to vertues and to do miracles, in them principally the vertue of God shineth: and therefore they be called vertues as Isidore saith. The Angells of this order, receiue illumination, purgation, and perfection of the orders of the middle Hierarchie. Therefore Denys saith, that vertues haue strength to worke as God graunteth them, which strength chaungeth not. In this they be formed and lyke to God: for they haue taken unchangeable strength of vertue, to doe all deedes. And therefore Denys touching the working vertue of these spirites saith, That the name of these holy vertues, meaneth a mightie strength, that chaungeth not, that is giuen them after the lykenesse of God, the which is neuer feeble, neuer vnstedfast to receiue the illuminations and shewing of God: as though-he-would meane, In these Angells be called vertues, it is knowen that they are confirmed & like to God: for the vertue of God is strong & mightie to worke, and faileth not for difficultie of any worke, and is vstedfast to dure and last and wearieth not, neyther féebleth for so long duing of time. So these Angelles be lyke: for they are found strong, and incommutable to doe all déedes. Therefore they be vertuous, not onely in working, but also in receiuing of lyght and of brightnesse. For the vertue of these Angells, though it séeme feeble and vnstedfast, is likened to the vertue of God, and is not féeble, but by grace they are likened to the vertue of God. They be féeble concerning their vnablenesse without God, by condition of kinde, but they are not féeble by any corruption: but they receiue all that is due to a creature, that is to meane, sufficient strength according to the kind there of. Therefore Denys sayth, that they haue motion like to God, that beareth them stedfastly, into the passing Essence of God, for by that vertue, they and us to Godward: and therefore theyr vertue is borne vp, into the passing vertue of the Creator, therfore the likenesse of the Image of God is found in them. The likenes of that they resolue, they send it forth to the neather Angells, they take by gifte, and giue foorth by example. Denys saith, that the office of these Angells is to teach Prelates to doe the office of Prelacie, profitably, and purelye, and stedfastly, that they may beare their charge patiently: ''Gregory. 4. Mor,'' saith. That the office of these Angelles, is to teach them that haue vertue, how they should in themselves repaire the image of God: and reforme it, and kéepe it, and save it mightely. And so by the seruice of these Angels the vertue of doing miracles, is graunted to the perfect, that they may be brought to the first state, in the which God made man to his owne Image and lykenesse. By such miracles shewed, the Angells of this order sée alwaye and behold the vertue of God, and tremble in contemplation thereof: but this feare, intirely desiring to set foorth the will of God, is not painfull, but it is rather wonderfull, & not dredfull feare, as saith ''Gregory in Mor. li. 4.''

Of the order of Archangells. Cap. 17.
THe eight order is of Archangels that is to be understood, highest messengers,

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Vol. II. THE fashions already begin to assume the appearance of winter. First the light, airy styles of summer disappeared; then the more sober endowments of autumn were laid aside, and now the fashionable belle appears in furs, velvets, and satins, and in the costumes appropriated to stern, icicled, old winter. We give, in our plate, the three most striking and fashionable styles for walking dresses, as well as the usual patterns of bonnets, & c. & c.

Fig 1.—Is A CARRIAGE DRESS, and one of the greatest novelties of the season. The heavy capes are not, however, to our taste; but many fashionables may be induced to patronize it from its very singularity. As it is but a modification of an old and well known style we pass by any detailed description.

Fig 2.—IS A CARRIAGE DRESS in an under dress of Pekin silk, over which is worn a mantilla of violet velvet, made so as to allow of the under dress being seen; at a distance from the edge is placed a heavy fall of deep black lace, which is continued up each side of the front, headed by a rouleau of velvet, the top of the mantilla being formed to the shoulders by a series of guagings, over which fall two deep falls of black lace; the armhole trimmed round with lace, finished at one end by a nœud of satin ribbon. Bonnet of violet velvet, the form rather close, decorated on the left of the crown with four ostrich tips, shaded white and violet, the inside of the brim having a demi-wreath composed of pale green satin ribbon, brides of the same.

Fig. 3.—Is A CARRIAGE DRESS, with a cloak of very rich pattern, but differing little from one of the styles of last year except in its greater length. These cloaks have made their appearance of both green and blue, lined with crimson—the latter colors are decidedly the most beautiful, and we have colored our pattern accordingly.

Besides these there is a style of EVENING DRESS, which is very beautiful, composed of tarlatane muslin, the skirt made in the tunic form, à double jupe, and prettily ornamented with a narrow cachemire trimming running round the top of the broad hem, and up each side of the fronts. The corsage low, and fitting tight to the top of the bust, but gathered in plaits in the centre of the waist. Ceinture of narrow cachemire bordering. Short tight sleeves, ornamented with a double row of the same. Coiffure of white gauze, edged with a narrow fulled blond, falling rather lower on one side than on the other. A beautiful guirlande of very small daisies passes over the top of the head, small branches of the same being intermixed with the blond at the sides. This coiffure allows of the hair being seen at the back, being without any crown. There is also a very pretty pattern for a ROBE DE CHAMBRE, made of a rich blue cachemire, the skirt decorated with three rows of cachemire bordering of a beautiful light pattern ; half-high corsage, opening in the front and surmounted with a small cape edged with the same kind of trimming ; ceinture to match, from the point of which descends two very long ends of a rich figured taffetas ribbon ; small bishop sleeves, having the cachemire bordering put on in a slanting direction, reaching from the shoulder to the wrist ; chemisette of embroidered muslin, edged with a row of Mechlin lace. We have, besides, a handsome promenade dress, for less inclement weather, composed of French grey Ottoman satin, made perfectly plain, the jupe being simply decorated on the left side with a small bouillon trimming, caught in two places with a knot of silk cord, from the ends of which depend two splendid silk tassels; body and sleeves à la Puritan. Collar and manchettes of cambric, lightly embroidered. Bonnet of rather an open form of lavender satin, the interior lined with a soft looking white gros de Naples, and trimmed with loops of white ribbon, the exterior decorated with a splendid half wreath of yellow tulips. The bonnet of this dress is represented in No. 6.

A Promenade Dress of some note is made of striped Pekin violet silk, the jupe excessively full, and trimmed with three immense tucks of flounces, put on plain, each VOL. II.-21


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This Code of Conduct is substantially derived from the Code of Conduct for U.S. Judges, but adapted to the unique institutional setting of the Supreme Court. In certain instances, the foregoing Canons provide fairly specific guidance. A Justice, for example, “should not testify voluntarily as a character witness.” Canon 2B. A Justice “may serve as the executor only for the estate, trust, or person of a member of the Justice’s family.” Canon 4E. In many cases, however, these Canons are broadly worded general principles informing conduct, rather than specific rules requiring no exercise of judgment or discretion. It is not always clear, for example, whether particular conduct undermines, promotes, or has no effect on “public confidence in the integrity and impartiality of the judiciary,” Canon 2A, or whether a Justice has acted in a “patient, dignified, respectful, and courteous” manner, Canon 3A. This concern is heightened with respect to Canons applicable to Justices of the Supreme Court, given the often sharp disagreement concerning matters of great import that come before the Supreme Court. These Canons must be understood in that light.

This Commentary does not adopt the extensive commentary from the lower court Code, much of which is inapplicable. It instead is tailored to the Supreme Court’s placement at the head of a branch of our tripartite governmental structure.

Canon 3B addresses the inherently judicial function of recusal. The Justices follow the same general principles and statutory standards for recusal as other federal judges, including in the evaluation of motions to recuse made by parties. But the application of those principles can differ due to the effect on the Court’s processes and the administration of justice in the event that one or more Members must withdraw from a case. Lower courts can freely substitute one district or circuit judge for another. The Supreme Court consists of nine Members who sit together. The loss of even one Justice may undermine the “fruitful interchange of minds which is indispensable” to the Court’s decision-making process. See ''Dick v. New York Life Ins. Co.'', 359 U.S. 437, 459 (1959) (Frankfurter, J., dissenting). Recusal can have a “distorting effect upon the certiorari process, requiring the petitioner to obtain (under our current practice) four votes out of eight instead of four out of nine.” S. Ct. Stmt. of Recusal Policy (Nov. 1, 1993). When hearing a case on the merits, the loss of one Justice is “effectively the same as casting a vote against the petitioner. The petitioner needs five votes to overturn the judgment below, and it makes no difference whether the needed fifth vote is missing because it has been cast for the other side, or because it has not been cast at all.” Cheney v. United States Dist. Court for D.C., 541 U.S. 913, 916 (2004) (memorandum of Scalia, J.). And the absence of one Justice risks the affirmance of a lower court decision by an evenly divided Court—potentially preventing the Court from providing a uniform national rule of decision on an important issue. See


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 Microsoft Corp. v. United States, 530 U.S. 1301, 1303 (2000) (statement of Rehnquist, C.J.). In short, much can be lost when even one Justice does not participate in a particular case.

This Canon’s recusal provisions thus differ from those in the lower court Code in that they: restate the Justices’ 1993 Statement of Recusal Policy; recognize the duty to sit and that the time-honored rule of necessity may override the rule of disqualification, see United States v. Will, 449 U.S. 200, 217 (1980) (28 U.S.C. § 455 does not alter the rule of necessity); ABA Model Code of Judicial Conduct Rule 2.11 cmt. 3 (“The rule of necessity may override the rule of disqualification.”); and omit the remittal procedure of lower court Code Canon 3D. Canon 3B(2)(d) retains language from the lower court Code relating to known interests of third-degree relatives that might be substantially affected by the outcome of a proceeding. Because of the broad scope of the cases that come before the Supreme Court and the nationwide impact of its decisions, this provision should be construed narrowly. For example, a Justice who has school-age nieces and nephews need not recuse from a case involving student loans even though the disposition of that case could substantially affect the terms on which the Justice’s relatives would finance their higher education.

The Canon’s recusal provisions depend on the Justice’s knowledge of certain relationships or interests. The Court receives approximately 5,000 to 6,000 petitions for writs of certiorari each year. Roughly 97 percent of this number may be and are denied at a preliminary stage, without joint discussion among the Justices, as lacking any reasonable prospect of certiorari review. Recusal issues must be considered in light of this reality. In view of the Canon’s knowledge requirement and the large volume of cases docketed, the Justices rely on the disclosure statements required under the Court’s rules in identifying interested parties that may present grounds for recusal. Individual Justices, rather than the Court, decide recusal issues. See Cheney v. United States Dist. Court for D.C., 540 U.S. 1217 (2004) (“In accordance with its historic practice, the Court refers the motion to recuse in this case to Justice Scalia.”). Recusals are noted in the Court’s decisions, both at the certiorari and merits stages.

In contrast to the lower courts, where filing of amicus briefs is limited, the Supreme Court receives up to a thousand amicus filings each Term. In some recent instances, more than 100 amicus briefs have been filed in a single case. The Court has adopted a permissive approach to amicus filings, having recently modified its rules to dispense with the prior requirement that amici either obtain the consent of all parties or file a motion seeking leave to submit an amicus brief. In light of the Court’s permissive amicus practice, amici and their counsel will not be a basis for an individual Justice to recuse. The courts of appeals follow a similar approach to ameliorating any risk that an amicus filing could precipitate a recusal. Federal Rule of Appellate Procedure 29(a)(2)


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 states that “a court of appeals may prohibit the filing of or may strike an amicus brief that would result in a judge’s disqualification.”

Canon 4 reflects the principle that Justices, like all judges, are encouraged to engage in extrajudicial activities as long as independence and impartiality are not compromised. Justices are uniquely qualified to engage in judicial activities that concern the law, the legal system, and the administration of justice, such as by speaking, writing, teaching, or participating in scholarly research projects. Justices are also encouraged to engage in educational, religious, charitable, fraternal, or civic extracurricular activities not conducted for profit, even when those activities do not relate to the law. Participation in both law-related and other judicial activities helps integrate Justices into their communities and furthers public understanding of and respect for the judicial system.

Canon 4G clarifies that a Justice “should not to any substantial degree use judicial chambers, resources, or staff to engage in activities that do not materially support official functions or other activities permitted under these Canons.” This provision recognizes the distinctive security concerns that the Justices face as high-profile public figures and allows the Justices to accept comprehensive security protection. See 40 U.S.C. § 6121(a)(2)(A) (authorizing the Supreme Court Police to protect the Justices when they are not performing official duties). It also allows Court officials and chambers staff to perform their official duties in enhancing security and providing legal, ethics, and other appropriate assistance to the Justices in light of the high public interest in the Justices’ activities and the acute security concerns that are distinct from such concerns for lower court judges. And, consistent with historic practice, chambers personnel including law clerks may assist Justices with speeches, law review articles, and other activities described in Canon 4.

Canon 4D(3) and 4H articulate the practice formalized in 1991 of individual Justices following the financial disclosure requirements and limitations on gifts, outside earned income, outside employment, and honoraria. Justices file the same annual financial disclosure reports as other federal judges. Those reports disclose, among other things, the Justices’ nongovernmental income, investments, gifts, and reimbursements from third parties. For purposes of sound judicial administration, the Justices file those reports through the Judicial Conference Committee on Financial Disclosure.

In regard to the financial disclosure requirements relating to teaching and outside earned income, a Justice may not accept compensation for an appearance or a speech, but may be paid for “teaching a course of study at an accredited educational institution or participating in an educational program of any duration that is sponsored by such an institution and is part of its educational offering.” 2C Guide to Judicial Policy § 1020.35(b) (2010). Associate Justices must receive prior approval from the Chief Justice to receive


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 compensation for teaching; the Chief Justice must receive prior approval from the Court. See S. Ct. Resolution ¶ 3 (Jan. 18, 1991). Justices may not have outside earned income—including income from teaching—in excess of an annual cap established by statute and regulation. Compensation for writing a book is not subject to the cap.

Like lower court judges, Justices engage in extrajudicial activities other than teaching, including speaking, writing, and lecturing on both law-related and non-legal subjects. In fact, the lower court canons encourage public engagement by judicial officers to avoid isolation from the society in which they live and to contribute to the public’s understanding of the law. In deciding whether to speak before any group, a Justice should consider whether doing so would create an appearance of impropriety in the minds of reasonable members of the public.

In addition to this Code of Conduct, the Justices also comply with:
 * The Constitution of the United States, see, e.g., U.S. Const. Art. I, § 9, cl. 8 (foreign emoluments clause); Amdt. 5 (due process clause).
 * Current laws relating to judicial ethics including, but not limited to 28 U.S.C. §§ 455, 2109; the Ethics in Government Act, 5 U.S.C. §§ 13101 – 13111, 13141 – 13145; the Foreign Gifts and Decorations Act, 5 U.S.C. § 7342; Pub. L. 110-402, § 2(b), 122 Stat. 4255; and the Stop Trading on Congressional Knowledge Act of 2012, Pub. L. 112-105, §§ 12, 17, 126 Stat. 303; and
 * Current Judicial Conference Regulations on: Gifts; Foreign Gifts and Decorations; Outside Earned Income, Honoraria, and Employment; and Financial Disclosure.

See, e.g., S. Ct. Statement on Ethics Principles and Practices (Apr. 25, 2023). The Justices may also take guidance from their colleagues, judicial decisions, the Supreme Court’s Office of Legal Counsel, the Judicial Conference Committees on Codes of Conduct and Financial Disclosure, lower court judges, executive and legislative branch practice and guidance, state judicial ethics authorities, and from scholars, scholarly treatises, and articles. The Justices also continue to look to the Court’s own past resolutions and opinions for guidance. The Court provides mandatory training on judicial ethics principles to all Court employees.

In urging the judiciary to promulgate and adopt what became the lower court Code, Justice Tom C. Clark observed shortly after his retirement from the Supreme Court that judges “must bear the primary responsibility for requiring [appropriate] judicial behavior.” Hearings on Nonjudicial Activities of Supreme Court Justices and Other Federal Judges before the Subcommittee


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A Sting in the Tale/Chapter 5

 * 'There was a rich man who dressed in purple and fine linen and lived in luxury every day.At his gate was laid a beggar named Lazarus, covered with sores and longing to eat what fell from the rich man's table. Even the dogs came and licked his sores.
 * 'The time came when the beggar died and the angels carried him to Abraham's side. The rich man also died and was buried. In hell, where he was in torment, he looked up and saw Abraham far away, with Lazarus by his side. So he called to him, “Father Abraham, have pity on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in agony in this fire."
 * 'But Abraham replied, “Son, remember that in your lifetime you received your good things, while Lazarus received bad things, but now he is comforted here and you are in agony. And besides all this, between us and you a great chasm has been fixed, so that those who want to go from here to you cannot, nor can anyone cross over from there to us."
 * 'He answered, "Then I beg you, father, send Lazarus to my father's house, for l have five brothers. Let him warn them, so that they will not also come to this place of torment."
 * 'Abraham replied, "They have Moses and the Prophets; let them listen to them."
 * ' "No, father Abraham," he said, "but if someone from the dead goes to them, they will repent."
 * 'He said to him, “If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead." '
 * Luke 16:19-31

Few words have been bandied around more freely in the last hundred years or so than the word 'equality'. Class equality, race equality, sex equality—such concerns have dominated the political agenda. Aristocrats have been executed, politicians assassinated, and governments toppled, all in the name of equality. Indeed, so universal is the egalitarian dream, that it is ironic that the world should have been so long divided between the West and the East. For the American Constitution and the Communist Manifesto have the word 'equality' in common. One calls for equality of distribution in a cooperative society, the other for equality of opportunity in a competitive society. The one calls for fair shares for all, the other for a fair chance for all. But both are fundamentally agreed that justice is essentially about equality. That being so, I suppose there are few stories that Jesus ever told which have quite the same obvious degree of relevance to our twentieth-century social conscience as that of the rich man and Lazarus. Here surely is Jesus' comment on the problem of inequality in our human society.

It is the story of two men, two destinies and five brothers. Of the two men, the first was phenomenally wealthy. It is a sad thing when the only obituary a person can have is the bold statement that he was rich, but that's the only one Jesus can find for this fellow. He tells us that the man dressed expensively, wearing the best and most fashionable clothes money could buy - 'purple and fine linen'. He lived sumptuously, not a day passing without some splendid banquet being held. And his dwelling was ostentatious. This 'gate' that Jesus mentions was not the normal sort of gate that you and I might have on the side entrance of our house. It was a huge ornamental portico such as usually adorned palaces or temples. Material prosperity oozed out of every pore of this fellow, then—his clothes, his food, his house. 'He was rich'—but that is all we are told. Nothing about his friends, achievements, or even conspicuous vices just 'rich' (Luke 16:19). Jesus' story implies that there is something very tragic about a person who can be summed up like that.

The second man could not have been more different.

 * At his gate was laid a beggar named Lazarus, covered with sores and longing to eat what fell from the rich man's table (Luke 16:20-21).

So Jesus paints a picture of abject poverty as extreme as the rich man's opulence. He was 'laid at his gate', he says. But this is too gentle a translation. The original literally says that he was thrown at his gate. As we might say, he was sprawled there to face the sneering contempt of passers-by. He had no fine clothes. The only things that covered his back were untreated sores; some skin disease, probably, resulting from chronic malnutrition. For he was permanently hungry. The mere sight of the garbage from the rich man's banquet brought saliva foaming to his mouth. But the only real compassion he experienced was shown by the mangy mongrels of the streets. 'Even the dogs... licked his sores' (Luke 16:21). Notice the stress on that word even. Just as in the tale of the lost son in the last chapter, Jesus uses the companionship of animals to emphasize how low this fellow had got. Almost dehumanized, his human dignity was trampled upon and disgraced.

There was one thing, however, that this poor man had which the rich man did not. Something so common its profundity is easily missed. This poor man had a name, Lazarus. It is most unusual for Jesus to give the characters in his stories names. In fact, this is the only occasion he does. So odd is it that some have been tempted to argue that this is a factual incident that Jesus is relating, and not a story at all. But there are no real grounds for claiming that. No, Jesus gives this poor man a name because in the context of his story the name is significant. It is there for a reason. You see, you need a name only if you are known to somebody. A name is an instrument of personal relationship. To know somebody's name is to distinguish that precious individual out of the seething mass of the crowd.

To have a name is to be a person, to be valuable, to be significant, to matter to somebody. The rich man had no name. This does not mean that there was a blank on his birth certificate. Indeed, in the daily newspapers of his day, I expect that he was 'well known'. The point is, however, that as far as Jesus' story is concerned, his name is irrelevant. For he was just rich, nothing else. He spent his money on material luxury. Other people didn't feature on his agenda. And as a result he didn't feature on theirs. He didn't need a name; he was just a faceless millionaire. That was his tragedy.

The poor man, however, was not anonymous. Somebody knew him personally, and Jesus gives us the name Lazarus to tell us who that somebody was. In the Hebrew, Lazarus is Eleazar, and it means Tie whom God helps.' It was God, then, who cared for this man. A pauper like him might have plotted revenge or harboured bitterness. He might have blamed his misfortune on God, and cursed him for his misery. But by giving him the name Lazarus, Jesus is indicating that this poor man did none of these things. By his patience and faith he proved himself to be the man who looks to God alone for his vindication. He was one whom God helps, a man in whom trials have bred not resentment, or self-pity, but faith.

Here then are two totally unequal men—the one with wealth but no identity, and the other utterly poor, yet known personally to God. Ask yourself, which would you rather have been? There is, you see, such a thing as spiritual as well as material inequality. And the purpose of this story is to warn us that very often they are inversely proportional to each other. 'Blessed are the poor in spirit,' Jesus said, 'for theirs is tire kingdom of heaven' (Matthew 5:3). 'What good is it for a man to gain the whole world, and yet lose or forfeit his very self?' (Luke 9:25).

That brings us to the second aspect of the story. The two men have two very different destinies.

 * The time came when the beggar died and the angels carried him to Abraham's side. The rich man also died and was buried. In hell, where he was in torment, he looked up and saw Abraham far away, with Lazarus by his side. So he called to him, ‘Father Abraham, have pity on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in agony in this fire' (Luke 16:22-24).

We have to be very careful how we interpret the horrifying elements of these particular verses.

First of all, this is a parable, and a parable is a literary device for teaching spiritual truths by allegorical means. Parables, therefore, are not meant to be read like history. Even more important, as far as this particular parable is concerned, Jesus is quite clearly here accommodating himself to the conventional Jewish ideas of that period about the afterlife. I don't think there can be any other explanation for his strange description of going to heaven as being carried by the angels to Abraham's side. That's a metaphor without parallel in the rest of the New Testament, but it's common enough in the rabbinical writings of Jesus' own day. In fact, scholars have discovered a story quite similar to this one. It probably originated in Egypt, and was very popular among Jews in Palestine in the first century. It is far from impossible that Jesus is deliberately using that common folk tale in order to make a point of his own here.

For both of these reasons, therefore, it would be unwise to press the details of this account of the afterlife too far. Some, for instance, have questioned whether Jesus is describing here some intermediate state, in which the soul survives after death before the general resurrection. The implication of the story certainly seems to be that life is continuing as normal on planet Earth while the rich man and Lazarus enter their experience of the afterlife. Yet if they are disembodied souls, why does Jesus speak as if they had physical bodies? He mentions the rich man's tongue and Lazarus' finger. At the very least, we have to say there is a high degree of probability that Jesus' language here is symbolic, and that we had better not read it as if it were a literal account of what the afterlife is like.

Having entered that cautionary note, however, it is very hard to imagine Jesus casting his story in this form, or even repeating an existing story like this, if he didn't intend to endorse, at least in outline, the picture it gives us of human destiny. Indeed, the story falls apart if certain aspects of it are not an accurate picture of the afterlife. Maybe he isn't intending to detail the real nature of heaven and hell to us. But it is surely his intention to warn us that heaven and hell exist. He surely suggests that our personalities survive death in a conscious state. He certainly implies that a distinction between human beings occurs at death. The personalities of the dead are sustained by God in two quite different states: the one a state of bliss, in company with the redeemed of every age (represented by Abraham); the other a state of isolated anguish, represented by the lonely rich man in hell. If these things are not true in outline, then the whole point of Jesus' story is lost.

And that of course is a very sobering observation. People sometimes remark that death is the great equalizer. No matter how great or wealthy you may have been in this life, no matter how high you may rise over the heads of your fellows, there's no evading that final horizontal repose by which all people are reduced to a common level. Remember the famous words of Thomas Gray's Elegy:

 * The boast of heraldry, the pomp of pow'r,
 * And all that beauty, all that wealth e'er gave,
 * Awaits alike th'inevitable hour,
 * The paths of glory lead but to the grave.

It is true, of course, that death recognizes no class distinctions; it mocks them by its grim indiscrimination. Yet this story does not speak of death as equalizing people's fortunes. It portrays rather a great reversal of fortune. Society beyond the grave, according to Jesus, is no more egalitarian than this one is. It is riven, he says, by a barrier a thousand times more polarized and uncrossable than any social distinction this world has ever known. Notice how Abraham puts it in the story:

 * 'Besides all this, between us and you a great chasm has been fixed, so that those who want to go from here to you cannot, nor can anyone cross over from there to us' (Luke 16:26).

What was it about the rich man that merited such an appalling judgment—that his destiny was fixed in that awful place for eternity, with no way out? What was it that could possibly have deserved such a fate? What had he done wrong?

We need to be careful in analysing why the fates of the rich man and the poor man were so different. Some, I suspect, will be tempted to read into this story some kind of quasi-Marxist critique of economic disparity in society. Lazarus going to heaven, and the rich man to hell, is a spiritualization of the victory of the working classes over the exploitative bourgeoisie. Such an interpretation would be very appealing to many, but it is quite out of step with the Bible, and would be totally unjustified from this story itself.

There is not a hint in this story, for instance, that wealth per se is immoral. Jesus is not suggesting that heaven exercises some kind of positive class discrimination towards the poor. Indeed, there's one element of this story that proves that beyond doubt—the presence of Abraham in heaven. No-one could ever represent Abraham as a representative of the down-trodden proletariat. The Bible makes it quite clear that the patriarch was fabulously wealthy by the end of his life; a very powerful, rich man. Abraham in heaven rules out any kind of naive, Robin Hood idea, then, that all rich people are bad and all the poor are good. Jesus in this story does not suggest that the rich man got his money by improper means. There is no suggestion that he exploited or defrauded people. He may have got his wealth from his parents. If so, Jesus voices no complaint about the perpetuation of class privilege through the laws of inheritance. He might have earned his wealth in the market-place. If so, Jesus issues no denunciation of the capitalist system. The reason the rich man merited judgment must lie elsewhere. Jesus can't be saying that because he was rich he had to go to hell, or Abraham would be there too.

Now a good rule when you've got a problem in understanding the Bible is to examine more closely the context of the passage. When you do that, you discover that the section of chapter 16 before our story is in fact devoted to the subject of wealth. Jesus stresses there how important it is that we treat wealth as a trust, something we're responsible for using wisely. He says:

 * If you have not been trustworthy in handling worldly wealth, who will trust you with true riches? And if you have not been trustworthy with someone else's property, who will give you property of your own? (Luke 16:11-12).

The true treasure of heaven, Jesus argues, is going to be given only to people who make proper use of their worldly treasure.

To explain what a 'proper use' is, Jesus actually told another story. It's quite an amusing one. It tells of a manager of a company who is dismissed by the owner of the company for wasting resources. Having been given his notice, the manager decides that with unemployment looming on the horizon he could do with a few friends. So he writes around to all the people who owe money to the company and tells them that he will settle their bills for half what they owe. When the owner discovered what he had done, Jesus says he had the good humour to congratulate the manager—not of course for his dishonesty, but for his shrewdness. Jesus draws this lesson:

 * Use worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed [or they will welcome you] into eternal dwellings (Luke 16:9).

Jesus' point seems to be that the manager had used the influence he had in regard to material things to bring blessing to other people, so that when that influence had gone, he had plenty of friends to speak for him and look after him. In the same way, says Jesus, make friends for yourself by the way you use your money, so that when material things fail, those friends will welcome you into heaven. Jesus isn't arguing for distributive justice of the Marxist kind, then. He's arguing for a concept of wealth which is largely ignored today—the concept of stewardship. Wealth, Jesus teaches, is a trust from God to be used not for yourself, but for the benefit of other people. If you want to invest in eternity, the only thing you can invest in is people. For people last, but money does not.

Luke tells us there were some Pharisees listening in to this story of the shrewd manager. They did not like what Jesus was saying, and for obvious reasons. They loved money. And Jesus' response is to launch one of his Stealth bombers again. This story of the rich man and Lazarus is told with his eye on those Pharisees. Beware, he's warning them, you can't serve God and money. Show me a man or woman dedicated to material acquisitiveness, claims Jesus, and I'll show you a hell-bound pagan. No matter how respectable they appear on the surface, or how regularly they attend church, or how well-thumbed is their Bible, they cannot serve two masters. They are going to be devoted either to the one or to the other. If you're devoted to money, by definition you hold God in contempt. Their love of money proved that the Pharisees' hearts were not with God, and that therefore their destiny could not be with God.

Our story then is a cautionary tale designed by Jesus to demonstrate the peril of a life dedicated to acquisitiveness. The rich man had every opportunity to lay up treasure in heaven by investing his material resources in this poor man and thus making him his friend. He then would have been using his wealth as a wise steward for the benefit of others rather than for his own self indulgence. But he conspicuously failed to do so. His condemnation was not a verdict on the way he became wealthy, or on the fact that he was wealthy. His tragedy was that he was just wealthy. There was nothing else to write in his obituary. He committed no murder, no adultery, no theft. If you had accused him in the street he would have shrugged his shoulders indignantly and said, 'I've done nothing wrong,' and it would be true in a sense. For it was not for the bad things that he had done, but for the good things he had left undone, that this man went to hell. You had your good things, says Abraham, but the beggar at your gate never benefited from them. You had the opportunity to use your wealth to help him and you refused. That's why you are there, rich man. Money mattered more to you than people. Heaven would be hell for a person like you!

Often we take refuge in our negative righteousness—all those 'thou shalt nots' that we have so carefully observed. Jesus here expresses the hollow mockery of the goodness which such negative righteousness represents. Sins of omission, he says, are just as damning as sins of commission. 'Whatever you did not do for one of the least of these, you did not do for me' (Matthew 25:45).

Notice the irony of the rich man's words in hell: 'Send Lazarus...' This self-sufficient man had never before needed anybody, least of all that beggar at his gate. What use was a beggar to him? Now suddenly he needs someone; and of all people, he needs Lazarus. But now there is nobody to satisfy his need. His independence of others has been hardened into a fixed and unchangeable isolation.

Sometimes I've heard people say that they wouldn't mind being in hell. They would have plenty of their mates to keep them company. Where were the rich man's mates? Such isolation is the pathos of hell. T. S. Eliot wrote: 'Hell is oneself, Hell is alone.' Hell is the agony of being unable to love or be loved. Hell is the realization of one's need of others, but a need that can no longer be met and which leaves us only with the regret of lost opportunity. Notice too Abraham's charge to the rich man to 'remember'. Once, the gap between him and Lazarus had not been insuperable; a channel of communication had been available between them at one time. But things have changed now. A great void had been fixed by the decree of God. All that was left, therefore, was the tormenting knowledge of the opportunity he had forfeited. Sometimes you hear people talk about purgatory as a place where we can atone for our sins, and then win a second chance. Jesus doesn't seem to give any such hope here. This great chasm of which Abraham speaks is the end of chances. We are on probation here and now; we are sealing our destinies here and now.

Notice, further, that Abraham replies to the rich man as 'son'. There's something very tender about that, but also significant. This man was a son of Abraham; a Jew, in other words; a member of God's covenant people, at least by birth. He was a son of Abraham, and yet in hell. This was unthinkable to the Jews then and perhaps unthinkable for some of us today. How can God send me to hell? I'm a Christian; I'm a church-goer; I've got a Christian Union membership card. We need to heed the warning of Jesus. The fire and physical torture may be symbols, but they symbolize something real, dreadful and final. Most disturbing of all, they symbolize something which a person can slide into by no more than a sin of negligence, while being a so-called Christian all the time.

How can I test whether my Christianity is the genuine article or not? According to Jesus in this story, one criterion is to ask what use I am making of my material resources. If I belong to God, then so does my money. I will see myself as a steward of what I have. I will see myself as entrusted with what I have, and will desire to use it in a way that will please God. If our hearts are not God's, then we will view ourselves as owners, and use what we have without reference to him or the values he represents.

This is where the five brothers come in. The rich man pleads:

 * 'I beg you, father, send Lazarus to my father's house, for I have five brothers. Let him warn them, so that they will not also come to this place of torment' (Luke 16:27-28).

So the Stealth bomber drops its load. Up to this point Jesus' audience would not perhaps have been greatly surprised by the story. The familiar tale from Egypt had a similar kind of ironic reversal in the afterlife too. But this closing part of the story is unique to Jesus. Here is the sting in the tail, typically incisive. The five brothers of course are you and me, tire Pharisees in his audience, or indeed anybody else listening to the story. The destiny of Lazarus and the rich man is now determined, but not that of the five brothers, and not ours. We are still here, and have opportunity. The rich man would like to send us a ghostly emissary to warn us of the reality of the life to come. Like Dickens in A Christmas Carol, he is sure that a suitable apparition will work a conversion on our Scrooge-like hearts. Notice heaven's verdict on such a stratagem:

 * Abraham replied, 'They have Moses and the Prophets; let them listen to them.'
 * 'No, father Abraham... if someone from the dead goes to them, they will repent.’
 * He said to him, ‘If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead' (Luke 16:29-31).

Jesus' story of the rich man and Lazarus teaches some very sobering lessons: the dangers of using wealth selfishly, the seriousness of sins of omission, and the reality of heaven and hell. But the last, I suggest, is the most crucial lesson of all. What turns a person's heart from selfishness, greed, complacency and indifference to the love of God? What works repentance and faith in a person's heart and puts him or her on the pathway to heaven? Some people answer that spiritualism can do it. Going along to a seance, and meeting your departed relative, imparts a certainty about the afterlife. Others believe that signs and wonders are the answer. Perform a few healings in church on Sunday night, and people will be clamouring to become Christians.

Jesus' claim is rather the reverse. He insists that even if someone rose from the dead, it would not guarantee the conversion of the world. There's only one thing, he argues, that has the power actually to create faith and repentance in a person's life. Perhaps unexpectedly, he says it is the Bible. If people won't listen to 'Moses and the Prophets', nothing else will work, not even somebody rising from the dead. And he should know, of course, because he did!

Jesus tells us, then, that we seal our destiny by our response to the Bible. Signs and wonders may establish the faith of the faithful, and may confirm the spiritual blindness of the unbelieving. But it is the Word of God that awakens spiritual life.

Every time we open God's book, we stand before the gates of heaven and hell. That is the measure of how serious it is to hear the Word of God. It is not like reading a novel. For this is a word that calls us to change. No ghost is going to warn you of judgment to come. No miracle is going to prove to you the power of unseen things. Like the five brothers, you can have an open Bible in front of you; that is your privilege.

Not all tire world has that privilege, I freely acknowledge. For some, the Bible is still an unknown book. What Jesus would say of those more remote brothers of the rich man, we don't know for sure. Perhaps he would say that they have the book of nature and the light of conscience. The point is, however, that this is not addressed to people like that; it is addressed to people like us who have a Bible.

And what Jesus is saying to us on that score is quite simple. If we will not listen to the Bible we will listen to nothing. If we will not be changed by it we will be changed by nothing.

Perhaps Jesus is rather more realistic about the question of equality than our modern world tends to be. People today speak of equality of wealth in places where there never has been equality of wealth, and I doubt whether there ever will be. Jesus once commented, 'You will always have the poor among you' (John 12:8). Equality of opportunity is also elusive, I'm afraid, if you press it too far. People are born with a huge variety of potential; as Jesus himself put it, to one five talents, to another two, to another one. But does it matter? In Jesus' mind, wealth and opportunity are gifts within the providence of God. We don't own them, but are entrusted with them. It is what we do with that trust, the opportunity or the wealth that we are given, that determines the spiritual calibre and spiritual direction of our hearts. Five brothers: some rich, some poor, some able, some incompetent, some lucky and some unlucky. But all of them equally responsible to heed the warning of the Book and choose the way that goes to heaven.

title: A Sting in the Tale/Chapter 5


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 on Separation of Powers of the Senate Committee on the Judiciary, 91st Cong., 1st Sess., 174 (1969). The same is true for Justices. To assist the Justices in complying with these Canons, the Chief Justice has directed Court officers to undertake an examination of best practices, drawing in part on the experience of other federal and state courts. For example, some district courts and courts of appeals have deployed software to run automated recusal checks on new case filings. The Court will assess whether it needs additional resources in its Clerk’s Office or Office of Legal Counsel to perform initial and ongoing review of recusal and other ethics issues. The Court will also consider whether amendments to its rules on the disclosure obligations of parties and counsel may be advisable. In regard to financial disclosure, the Justices will continue to seek guidance from the Office of Legal Counsel and the staff of the relevant Judicial Conference committees, including the Committee on Financial Disclosure, which reviews each Justice’s annual filing for compliance with applicable laws and regulations. The Office of Legal Counsel will maintain specific guidance tailored to recurring ethics and financial disclosure issues and will continue to provide annual training on those issues to Justices, chambers staff, and other Court personnel.


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No. 1. THERE are several very beautiful styles out for this month. The season indeed is one of the most brilliant that has been for years. The latest and newest fashions will be found on looking at our plate, and we trust our fair readers will be satisfied with the varieties it illustrates. The following are the descriptions of the various costumes.

Fig. 1. A MORNING DRESS.—A morning robe de chambre, composed of figured Pekin blue silk, made perfectly loose, confined round the waist with a rich pink girdle, the front of the robings edged with pale pink crape to match; loose Persian short sleeve, bound also with pink; this robe de chambre is worn over an entire dress of Indian muslin, ornamented in the front with volants of rich work or lace reaching nearly to the waist; body edged with the same round the bust; a loose sleeve confined from the elbow to the waist with straps forming puffings.

Fig. 2. A WALKING DRESS.—A dress of rich Pekin à raies glacées, pink and lilac, made perfectly plain and high, and sitting close to the figure; Richelieu cape of the same material; the entire front of the dress and cape trimmed with four rouleaux, forming a perfect border; cordellierre of pink silk cord and rich tassels. Bonnet of pale primrose and white, the inside of the brim edged with a torsade of twisted areophane; the crown ornamented with a bouquet of small rose-buds and nœuds of ribbon.

Fig. 3. A PROMENADE DRESS.—Dress of gris pou de soie, the skirt made ample and open on one side, which is faced with a pale primrose, caught back with a button; the waist rather pointed and guaged in the centre of the body reaching to each of the shoulders; the sleeves are made rather full to the wrist, which is ornamented with a narrow rûche of white lace, the top of the sleeves decorated with folds of the same, forming a perfect top. Capote of pale primrose and white, the inside of the brim being very becomingly arranged, with a rûche of tulle running round the entire centre of the brim, and decorated with small flowers of the same color. A point d'Angleterre is thrown over the exterior, slightly shading the face; the crown ornamented with small bouquets of flowers of the same color.

There are patterns of dresses for still lighter material, but they are much after the same style. The half-figures, at the top of our plate, represent two of these lighter costumes-the centre capote, and shawl being particularly elegant. The bonnet to the left is also much worn. It is of pale primrose, the edge of the crown and brim being decorated with a twisted rouleau of gauze, giving a very light effect to the bonnet, which is also trimmed with flowers tastefully arranged. Chinese parasols are now all the rage, edged with either rich lace or fringe, and splendidly embroidered; the colors are mostly shot, and glacé, and of a light and becoming twist; the size of them smaller than ever.

We now proceed to give the latest London and Paris styles more in detail.

WALKING DRESSES.—A most becoming style of body and sleeves is now being made, showing the figure off to the greatest advantage. The corsage being composed of four successive rows of guagings, continuing to the waist, which is rounded; these guagings or fullings, instead of being across the bust (like those canezous now worn,) descend from the epaulet to the waist, diminishing in size, each row being separated from the side by a double rouleau of cord of the same material as the dress. The body is made high, the centre part being plain, and forming a lengthened heart. The sleeves are made in the same manner, being formed by four fullings or guagings longitudinally to the wrist, which is without a band of any kind. This sleeve has the advantage of giving a rounded appearance to the arm, and taking off that plainness which some ladies so much object to in the tight sleeve. This style of body is seen to great advantage when made up in light textures, it being either adapted for evening dresses, or for pelisse robes. Dresses of silk, of taffetas, and of moire

VOL. II.- 1


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Author talk:Jerry Harlen Bretz

External resources
Please see links courtesy of Nick Zentner at Central Washington University -> https://www.geology.cwu.edu/facstaff/nick/gBRETZ/ Terrickisaiah555 (talk) 02:47, 14 November 2023 (UTC)

Harlen x Harlan
It seems that J. H. Bretz liked playing with his first and middle name. I originally chose the version with "Harlan" following the information from the Wikipedia article that "The county's birth registry recorded his name as Harlan J Bretz at birth", and also his obituary in N. Y. Times where he is called "Jerry Harlan Bretz".

Could Billinghurst, who is skilled in searching in genealogical documents, check the birth registry, please? --Jan Kameníček (talk) 17:42, 22 January 2024 (UTC)
 * I checked the databases listed through Wikidata, including ISNI, which uses Harlen. In general, international database forms are preferred, whatever the research at Wikpedia might have turned up. --EncycloPetey (talk) 17:44, 22 January 2024 (UTC)

title: Author talk:Jerry Harlen Bretz


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No. 2.

THE fashions for February do not vary materially from those for January. Several new styles, however, have appeared, both in London and Paris. Short cloaks of every pattern have been the rage; but the season for them is nearly over; and, if we may venture to look so far into futurity, we predict that they will be in comparatively little favor next winter. Indeed long cloaks have been already sported in Paris and London, by some of the leaders of fashion.

We give, this month, two plates of the fashions.

PLATE I., represents in addition to the bonnets, dresses, &c., three new styles of morning dresses. These styles are adapted for the milder days of the winter, and may even be worn far into the spring. Figure first, has an open robe of fancy taffetas, over a muslin under dress; the corsage of the latter, a three-quarter height, beautifully embroidered, and the skirt ornamented with worked entre deux. The silk robe is made with a corsage à revers, which is trimmed with a row of scallops. Tight sleeve, and close mancheron, bordered in the same style. The fronts of the skirt are ornamented with robings in the form of a broken-cone; they are edged with scallops. Bonnet of straw-colored velours épinglé; a very long and rather close brim; it is ornamented with a single and very long marabout plume. Figure second, is arranged in a silk robe of Victoria blue, the corsage tight to the shape and very open, displaying an embroidered chemisette. Tight sleeve. Bonnet of oiseau pou de soie, a very small round shape ; the interior of the brim is trimmed with gerbes of exotics ; the exterior with a bouquet of the same flowers, embedded in foliage. Figure three is in a striped silk robe; a high corsage, partially covered with a large open pelerine, which is embroidered, as are also the pocket-holes of the dress, with silk braiding. Tight sleeves. White satin bonnet, a round open brim; the interior trimmed with wild blossoms, the exterior with a bouquet of white feathers.

PLATE II., represents three wedding costumes. Such a plate as this, we believe, has never before been given to the American public. Figure first wears a white gros de Constantin robe; the front of the skirt is ornamented with lozenges on each side, bordered with fancy silk trimming, and the lower end terminated by a rich cord and tassels; low corsage, trimmed with a Berthe of antique point lace; Manche à la Pompadour, it is very full, descends below the elbow, and is terminated by a lace ruffle. The front hair, disposed in ringlets, is ornamented with a gerbe, composed of Easter daisies and orange flowers. The bridal veil, of antique point lace, is entwined in a braid of the hind hair, and crowned with a long drooping sprig of orange blossoms. Figure second is a magnificent dress, composed of a white lace robe over a pink pou de Soie slip; the border is trimmed with a deep fall of antique point lace laid on without fulness. Corsage à trois pieces, cut very low, with a berthe to correspond with the flounce. Short tight sleeve, terminated by a demi Venitienne manchette of tulle illusion looped at the bend of the arm, and surmounted by a half wreath of roses without leaves. A wreath of roses and their foliage terminating en gerbe, is placed obliquely on the front of the skirt. The head-dress is a scarf of tulle illusion, disposed in a soft roll somewhat in the form of a turban front up on the head: it is ornamented with a rosette on one side, and descends in long floating lappets on the shoulders; a sprig of orange blossoms placed perpendicularly on the left side, completes the ornaments of the coiffure. Figure three is a white pou de soie robe, a low corsage en cour; superbly trimmed with Brussels lace; two full volans of the same cover the short tight sleeve: the skirt is trimmed down the front by lace and roses ; the lace is laid on flat, and it turns round the skirt in a similar style; the hair is dressed in full ringlets at the sides, and ornamented with the bridal veil of Brussels lace; a wreath of roses, and a bouquet of orange blossoms placed on one side. The three upper figures give other styles ofhead-dresses, boddices, &c. These costumes are the most elegant which have appeared for a year.

VOL. I.—5


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34 We quote the following as the other most approved fashions for the month.

CLOAKS.—A beautiful dress manteau has just been invented; it is all embroidered au crochet, in a mixture of silk and gold, giving it a most charming and oriental effect, and is mostly on a ground of black cashmere, or ponceau, or white. This manteau is much worn for the theatre or balls; also the capuchins, lined with plush and trimmed with swans-down, and those pretty little coquettish short cloaks in velvet, trimmed with ermine. The bournouss is still, and we have no doubt will continue a great favorite during the rest of the winter. A pretty pattern in cashmere gris, lined with a deep red satin; is formed à double col, trimmed round with a net-work of red cord; the under one carré, descending very low, the upper one shorter, and rounded in the front; these two to be attached to a large plain piece, fitting tight to the shoulders, and forming a point in the front from the waist upward, and fastened on the chest by brandebourgs, in the same color as the net-work round the edge of the cloak. Another pattern may be in green velvet, doublé with white satin, gaged around into the form of the shoulders, and bordered with ermine.

CAPS.— These are mostly of blonde; long lappets and barbes are again much in vogue. There is the bonnet à la Peuthieure à la Marquise, and l'œil-debœuf. A great many also in the Peruvian and Brazilian style, all feathers and wheat ears, in gold or silver; others, in a more simple style, are called Bonnets du Gasmac, in velvet, intermixed with Valenciennes, or, what is still more fashionable, four rows of point d' Angleterre, separated in the middle by a row of coques in violet-colored velvet, each coque having in the centre a small tiny gold buckle, the ends of the back fraugés silk and gold; this last coiffeur is named une Ninette.

BONNETS.-Capotes are still all the rage ; they are mostly in shaded velvets, with elegant bouquets of flowers in velvet, giving them a simple and charming effect. There are some, however, made in satin ; these are mostly trimmed with rûches of blonde round the interior of the brim, and which is considered very becoming to the face. Hats in velvet are generally trimmed on the outside with feathers, often with but one, very long, and curled in a spiral form, or flat, the tips shaded in another color. The shape of the bonnet is mostly low on the cheek, but turning back a little toward the nape of the neck, gives it a graceful appearance.

BALL DRESSES .-There is now just invented a new style of wreath, for a ball costume; it is composed of clematris in velvet, with a mixture of bouquets of pearls; then there are des échelles in petites roses pompons, formed in demi-courrones, and placed on each side of the jupon, gradually diminishing towards the waist. This style of trimming when placed on a robe of tartalane has a very pleasing effect. We may also quote another, which is truly graceful, composed of very pale blue taffetas, over which is worn three jupes of illusion tulle, the under jupe open in front, and rattachée on each side in the form of a drapery by three bows of broad ribbon, the ends of which are fringed with pearls, the ends of the first bow floating to the bottom of the robe, the others diminishing gradually upwards; the corsage drapés ; the sleeves very small and short, trimmed in the same style with ribbon.

DINNER DRESS of velours épinglé, sky blue, trimmed α paus renversées in lace; corsage, tight, very open, en cœur, and à point; tight long sleeves, trimmed with lace appliquée, in the form of mancherons (which, when literally interpreted, means plough-handles;) manchettes and berthe of the same. In front of the corsage, and disposed in the form of V, are two rows of noœuds attached to the ribbon, which is laid flat round the top of the berthe, a row of the same lace falling on each side of the stomacher to the point of the waist.

SCARFS.—There is a pretty style of scarf just invented, in velvet, very simple, but excessively commodious for winter, a small collar, which preserves the neck from cold, and attaches the scarf more closely over the chest. Then we have the full scarfs in velvet, more or less embellished, but always wadded, lined with satin and piquées. The most distinguished are generally doubléed with the same color, and without any trimmings, as this écharpe de Rue should be perfectly plain; it is only those worn at the theatre or balls that should be embroidered.

PELERINES.—Pelerines are not only worn in out-door costume, but are still worn much in muslin for in-door costume. There is one trés negligé and simple called "a la Puritaine," the form of it being rather long, and buttoned down the front, finished round the tuck by a bouillon of the same material, through it is passed a pretty colored ribbon. Some of these have merely a hem round them; but others, more distingué, are trimmed with narrow lace and inlet, and sometimes, a rûche, which takes off a great deal of its simplicity; these last are certainly more admired; a rich rûche of tulle, giving a light effect to the muslin, which is mostly lined with a pretty pink gauze; the muslin is sometimes figured, which gives it a still richer effect.

FLOWERS.—Roses are no longer worn, and nothing is seen but the elegantine, the hawthorn of the woods, the camelia of the garden, the heath or broom, which comes at each season to ornament the modest prairies, and the aloes, which require a hundred years to bring its rare beauties to perfection.

SLIPPERS.—The most fashionable slippers for ladies, are now made of guipure, lined with white satin.

FASHIONABLE COLORS.—The most favorite colors for this month are myrtle green, grenat, gris, bois, blue marine, and blue Louise.


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 Rh

"The carriage is waiting Miss Emma," said the footman, knocking at the dressing room door of lovely Emma Benson.

"Ready in a moment, Thomas," was the answer.

"Quick, Mary, clasp this bracelet. Now is all right?" and without waiting for an answer, the light-hearted girl ran down to meet her father. He was waiting at the foot of the stairs, and without replying to her playful apology, assisted her into the carriage and turned away.

"Are you going with me, papa?" asked she in astonishment.

"No, my dear, I do not feel well."

"Let me stay with you," said she, springing from her seat.

"No, no, only a slight head-ache. Wrap yourself closely. God bless you, my child;" and he hurried into the house and closed the door, even before the footman could fold the carriage steps which was soon whirling towards a gay mansion in B—— street. Emma felt distressing her father did not approve of the custom, now so general, of young ladies making their entrance to a ball room without a chaperon, or trusting to meeting one in the dressing room, and he had never before allowed her to go unattended; then her father's manner was peculiar, could he be really ill? She hoped not. She knew he had been of late much harassed by business, and she dismissed that fear, but her own difficulties were more urgent. Time, however, removed them as it does many other more important ones, by the entrance into the dressing room of the very lady she knew her father would most wish her to be with. Her spirits rose in proportion from her late annoyance. The brightest face in the room, was Emma Benson. Still the thought of her father would cross her mind, and she requested one of her numerous admirers to call her carriage at an early hour. Emma little thought as she tripped down the steps, that she had spent her last evening of gaiety. When she reached home her first inquiry was for her father. He had gone to his room soon after she left, and the servants were not aware of any illness. She could not, however, retire without stealing one glance at him; he was apparently in a deep sleep, and softly closing the door, she ran to her room half regretting she had so unnecessarily left the scene of gaiety. She may be pardoned if the flutter of remembered compliments looked or expressed, by almost every eye and lip that evening drove sleep from her pillow for a short time; for she was not nineteen, and less incense than was offered at her shrine, has turned the head of many a bright eyed goddess. A beauty in the highest sense of the word, uniting expression and grace to symmetry, naturally intelligent and highly educated, above all, in the estimation of many, heiress of half a million - she was as gentle and unpretending as if her claims had been of an ordinary kind. That she could long have occupied this shining sphere untainted is not probable, for she had none to guide or control her, but Providence had ordered for her a far different lot, and the eye of a Heavenly Parent was watching over her; though the mother's was veiled in death, and the father's looked but to admire.

Emma never neglected enlivening her father's breakfast by her presence, and fearing her vigils had made her late, she hurried to the breakfast room without tapping, as usual, at his door. He was not there, and finding the servants had not seen him, she again went to his room, knocked without receiving an answer, and opening the door saw him in the same position he was in when she looked at him before retiring. Her heart beat fast and her breath seemed stifled as she crept to the bed; she laid her hand on his forehead and with a loud shriek fell senseless to the floor. The noise brought the servants, and the house was speedily filled with physicians, whose skill was useless for the father whom they pronounced to have been dead many hours, and for a long time ineffectual to the recovery of the daughter who went from one fainting fit into another, and then for many days remained in the unconsciousness of a dangerous fever. How can we describe the waking from that unconsciousness; the agony of finding herself an orphan nearly caused a relapse. At length youth triumphed, and she was pronounced out of danger. Then slowly and cautiously did the good old housekeeper relate the remainder of the mournful tale, that on the examination of her father's affairs he had been found to be bankrupt -that he had made several unfortunate speculations and that the failure of two houses at New Orleans and Charleston, had caused his total ruin. This news had reached him the evening ofhis death, and was supposed to have caused it. The darker surmises entertained by many, the good woman did not hint at, and they never reached Emma's ear. "Whom the Lord loveth, He chasteneth, and scourgeth every son whom He receiveth;" said she, as with tears streaming down her cheeks she finished her broken tale.

"There is the scourging of justice, as well as that of love,” said Emma, in the low tones of a despairing heart.

"Fear not, my dear young lady, call upon Him in the time of need, turn to Him in your youth, and you will not be rejected. The child of so many prayers cannot be a cast-away. Fervently did your mother devote you to your God, and He has not afflicted you willingly, but to draw you to himself." In such converse did the hours pass, till her strength was partially restored, and she then learnt she was occupying the house by the


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HESE fleeting sketches are all re-published by kind permission of the Editor of The Daily News, in which paper they appeared. They amount to no more than a sort of sporadic diary—a diary recording one day in twenty which happened to stick in the fancy—the only kind of diary the author has ever been able to keep. Even that diary he could only keep by keeping it in public, for bread and cheese. But trivial as are the topics they are not utterly without a connecting thread of motive. As the reader's eye strays, with hearty relief, from these pages, it probably alights on something, a bed-post or a lamp-post, a window blind ora wall. It is a thousand to one that the reader is looking at something that he has never seen: that is, never realized. He could not write an essay on such a post

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text: Page:Clouds without Water (Crowley, 1909).djvu/163


text: Author:Charles Hudson (1795-1881)

title: Author:Charles Hudson (1795-1881)