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 THE

LITERARY JOURNAL.

HISTORICAL REGISTER.

JAN. 1, 1821.

POLITICAL EVENTS.-GREAT BRITAIN.

The great object of general attention, the “Bill of Pains and Penalties,” being thrown out of the House of Lords, the high excitement of public feeling which prevailed during the uncertain state of that measure, naturally began to subside. It has been followed by few circumstances of interest under the head of domestic events. The unexpected prorogation of parliament, and the refusal of his Majesty, through the Earl of Liverpool, to assign one of the royal palaces as a place of residence for the Queen, were the last acts of Government in the drama which had so long engaged the public attention. Lord Liverpool, in conveying to her Majesty the King’s refusal, stated also that until parliament should meet for the dispatch of business, the allowance which she had till then enjoyed, would be continued to her, and that when parliament met, it would determine the amount of the provision to be made for her in future. After this communication from the noble lord, the following letter from the Hon. Keppel Craven was forwarded as her Majesty’s reply ; the receipt of which Lord Liverpool acknowledged, but he also stated at the same time, that he had not received his Majesty’s commands upon it.

“Brandenburgh House, Nov. 18.

“My Lord,—I have been honoured by her Majesty’s commands to acknowledge the receipt of your lordship’s letter of yesterday, and to state that her Majesty cannot for a moment misunderstand its real purport.

“The Queen perceives that the King’s ministers have resolved to prevent parliament from assembling for the dispatch of business at the time to which both Houses had adjourned. The justice and wisdom of the legislature would at that period, beyond all doubt, have restored her to the full enjoyment of those rights which the constitution has vested in the Queen-Consort. The ministers plainly shew that such is their belief, and they are determined, for some purposes of their own, to delay the redress to which she is entitled.

“In a measure thus alike contemptuous towards parliament and the nation, the Queen perceives a still deeper design. It is impossible to doubt that the authors of the late Bill have formed the project of trying in some other shape their baffled scheme of degrading her Majesty, and ruining the best interests of the august family to which she belongs. Defeated in their first attempt—disgraced in the eyes of the people—consigned

vol. hi. NO. i.


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133Rh loss of Chinese independence, the closing of important areas to the commerce and industry of Europe and America, and a special attack upon the British position in the Yangtze. We, however, were so busy with the war that we had no time to think of keeping ourselves alive. Although the demands constituted a grave menace to our trade, although the Far East was in an uproar about them, although America took drastic diplomatic action against them, Mr. Lloyd George never heard of them until they were explained to him by the Chinese Delegation at Versailles. He had no time to find out what Japan wanted, but had time to conclude a secret agreement with Japan in February 1917, promising that whatever Japan wanted in Shantung we would support at the Peace Conference. By the terms of the Anglo-Japanese Alliance, Japan was bound to communicate the Twenty-one Demands to the British Government. In fact, Japan communicated the first four groups, but not the fifth and worst, thus definitely breaking the treaty; but this also, one must suppose, Mr. Lloyd George only discovered by chance when he got to Versailles.

China negotiated with Japan about the Twenty-one Demands, and secured certain modifications, but

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134Rh was finally compelled to yield by an ultimatum. There was a modification as regards the Hanyehping mines on the Yangtze, presumably to please us; and the specially obnoxious fifth group was altered into an exchange of studiously vague Notes. In this form, the demands were accepted by China on May 9, 1915. The United States immediately notified Japan that they could not recognize the agreement. At that time America was still neutral, and was therefore still able to do something to further the objects for which we were supposed to be fighting, such as protection of the weaker nations. In 1917, however, after America had entered the war for self-determination, it became necessary to placate Japan, and in November of that year the Ishii-Lansing Agreement was concluded, by which "the Government of the United States recognizes that Japan has special interests in China, particularly for the parts to which her possessions are contiguous." The rest of the agreement (which is long) consists of empty verbiage.

I come now to the events leading up to China's entry into the war. In this matter, the lead was taken by America so far as severing diplomatic


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 2

Political Events.

to the contempt of all Europe— deserted by the most rational and respected of their own adherents— they meditate a new' attack on the honour of the Queen. Their speculation must be founded on the hope that the public sentiment, so loudly and universally expressed, will at length he wearied and exhausted, and that the Queen herself will no longer have patience to resist such cruel and endless persecutions. But her Majesty owes it to the British nation to declare, that she has the firmest reliance upon their support as long as she is the victim of oppression; and to herself she deems it due to add, that no harassing treatment on the part of the King’s ministers will ever shake the duty she owes to this generous people. She has also the strongest conviction that the King’s highest interests are at the present moment as much betrayed as those of the State, by the evil counsellors who are now once more plotting her destruction.

Jan.1,

¬¬

“To the offer of money with

which Lord Liverpool has thought

proper to accompany his notice of the intended prorogation of par¬ liament, her Majesty has no answer to give but a direct refusal. Nearly the Common Council, which was ten months have elapsed since his assembled to consider the propriety late Majesty’s death, and no par¬ of voting to her an address of con¬ liamentary provision has been yet gratulation, in consequence of the proposed for her. As long as the rejection of the Bill. Notwithstand¬ Bill was pending, the Queen saw ing an amendment expressive of the propriety of accepting the ad¬ regret at her Majesty’s determina¬ vances made for her accommoda¬ tion, moved by an Alderman pre¬ tion ; but she will not accept as a sent, it was decided by a majority favour from the ministers, what a of 119 out of 153 members, that due regard for the honour of the it was the duty of the City to pay Crown would induce parliament to her due honour. The motion for grant as a right; and she is still an address of congratulation was more averse to impose upon the then put and carried. On the day people the unnecessary burden of appointed, her Majesty left Branfinding a palace for her, when the denburgh-house for St. Paul’s, es¬ national munificence has already corted by a numerous cavalcade

provided royal residences for all the Princesses who fill her exalted station.

“The Queen expressly com¬ mands me to add, that her Ma¬ jesty, as well as the King and the country, have reason deeply to re¬ gret that the persons who have in¬ volved all those parties in their present unhappy difficulties, should still have influence to prevent that adjustment of differences which the Queen regards as essential to their common interests. Her Majesty has never entertained a doubt that the King, if left to the guidance of his own sound judgment and ho¬ nourable feelings, would at once listen to the Queen’s claims upon his justice, and to the united prayers of his loyal people.

“I have, &c. &c.

“R. Keppel Craven.”

Soon after the foregoing event, the Queen gave notice to the Lord Mayor, that she wished to attend divine service at St. Paul’s, on Wednesday the 29th of November, to return thanks to God for her escape from the charges brought against her during the late proceedings. The Lord Mayor communicated her Majesty’s wish to


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 Rh “As soon as I have paid the few bills that I owe in Berlin,” I replied.

“We can hardly wait for that,” said my chief, “and in case it might excite comment. You must start to-night!”

“Very good,” I said.

“Such,” said the Baron, “are the Kaiser’s orders.” [sic] “Here is an American passport and a photograph that will answer the purpose. The likeness is not great, but it is sufficient.”

“But,” I objected, abashed for a moment, “this photograph is of a man with whiskers and I am, unfortunately, clean-shaven.”

“The orders are imperative,” said Gestern, with official hauteur. “You must start tonight. You can grow whiskers this afternoon.”

“Very good,” I replied.

“And now to the business of your mission,” continued the Baron. “The United States, as you have perhaps heard, is making war against Germany.”

“I have heard so,” I replied.

“Yes,” continued Gestern. “The fact has leaked out—how, we do not know—and is being widely reported. His Imperial Majesty has decided to stop the war with the United States.”

I bowed.

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135Rh relations was concerned, but passed to Japan as regards the declaration of war. It will be remembered that, when America broke off diplomatic relations with Germany, President Wilson called upon all neutrals to do likewise. Dr. Paul S. Reinsch, United States Minister in Peking, proceeded to act with vigour in accordance with this policy. He induced China first, on February 9, 1917, to send a Note of expostulation to Germany on the subject of the submarine campaign; then, on March 14th, to break off diplomatic relations. The further step of declaring war was not taken until August 14th. The intrigues connected with these events deserve some study.

In view of the fact that the Japanese were among the Allies, the Chinese had not any strong tendency to take sides against Germany. The English, French and Russians had always desired the participation of China (for reasons which I shall explain presently), and there appears to have been some suggestion, in the early days of the war, that China should participate in return for our recognizing Yuan Shi-k'ai as Emperor. These suggestions, however, fell through owing to the opposition of Japan, based partly on hostility to Yuan Shi-k'ai, partly on the fear that China would be protected by the Allies if she became a belligerent. When, in November 1915, the British, French and Russian Ambassadors in Tokyo requested Japan to join in urging China to join the Allies, Viscount Ishii said that "Japan considered developments in China as of paramount interest to her, and she must keep a firm hand there. Japan could not regard with equanimity the organization of an efficient Chinese army such as would be required for her active participation in the war, nor could Japan fail to regard with uneasiness a liberation


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 1821.

Miss Prettyman—At Hadleigh Cottage, Mrs. Rist—At Needham-market, Mr. J. Doe, 72—At Lowestoft, R. §. Lockwood, esq.—Thos. Nestlin, esq.—At Hengrove Hall, Lady Throckimorton— AtThornham, Mr. N. Elliston, 81, who resided on the same farm 56 years—At Clopton Hall, Mrs. Fiske.

SUSSEX.

Birth.] At Arundel Castle, the lady of R. Watkins, esq. of a daughter.

Married.) At Lamering, Mr, T. Sarnders, of Park Farm, to Miss M. N. Ford.

Died.) At New Fishbourne, Mr. Willis Hard- liam, 72. He was grandfather, uncle, and great uncle to 200 persons now living—At Chichester, Mr. M. Mitchel—Mrs. Mary Cobden—Mrs, Humphreys, 80—Mrs. Randall—Lately, Mr. H. Goddard—At Hastings, Miss Isabella Elizabeth Robertson, second daughter of Captain Thomas Robertson.

WARWICKSHIRE.

Married.) W. TF. Wrattislaw, esq. of Rugby, to Miss C. A. Keele—Mr. H. Wingfield, Camp- hill, to Miss M, Charnley.

Died.) Lately at Warwick, Mr. J. Loveday —Wm. Grundy, esq. of Pailton Hall, 75—At Longbridge, Miss Boddington—At Lapworth, Mr. H. Hill—Mr. Hiron, of Alveston, near Stratford. He was murdered by four men, who lave been apprehended and committed to the county gaol, one of them said to be brother of Ann Heytrey, who was lately executed for the murder of her mistress near Stoneleigh.

WESTMORELAND.

Married.) At Kendall, Mr. P. Peak, to Miss Dodgson—Mr. J. Evans, to Miss A. Blads—Mr, T. Walls, to Miss A. Walls—Mr. J. Geldart, to Miss Sanderson—Mr. W. Simson, to Miss M. Halliday—Mr. W. Atkinson, to Miss E. Ell-

wood—Mr. R. Medcalf, to Miss J. Falshaw— °

Mr. J. Young, to Miss $. Docker—Rey. J. Corry, to Miss EH. Langhorn—Mr. E. Hughes, fourth dragoon guards, to Miss Procter—At Musgrave, Mr. W. Gisson, to Miss Alderson.

Died.) At Kendal, Miss M. Smith—Mr. J. Hallard—Mr, G. Ingal, 30-——Mr R, Thorubarrow ——Mr. J. Smith—Mr. B. Banks— Mr. J.Dawson.

WILTSHIRE. Birth.] At Keoville, Mrs. Chamberlayne, of ason. " Married.) At Salisbury, Mr. Brown, to Miss

M. A, Baker—At Woottou, Rev. T. Clayton, to Miss Taplin—At Heytesbury, Mr. J. Whitehorn, to Miss M. Fleming—At Tisherton, Mr. C. Finch, to Miss Marshall.

Died.) At Salisbury, Mrs, K, Clark—Mrs. Fry—At Redlinch, Jno. Bailey, csq.—At Wool- ley Hall, Mrs. Alderton—At Bisliopstrow, Rey. E, Montague—At Melchet Park, J. Osborne, esq.—-At Warminster, Mr. E. Langley-—At Maddington, Mrs. Blake, §0—At Trowbridge, Mr. D. Herita -At Writhlington House, near Bath, Miss M. Watkins—Near Melksham, S. Heathcote, esq.—At Wichbury Howe, Mrs. Templeman,

Sussex— Warwickshire— Westmoreland, &c.

WORCESTERSHIRE. Birth] At Stanford Parsonage, Mrs. In- gram, of a son. Maried.] At King’s Norton, C. Potts, esq.

to Miss Emma Laurence—Rey, H. Salmon, to Miss Oakley, of Severn-Stoke. The bride- groom was 89, and the bride considerably under 30—J. H, Whitmore, Esq. to Miss D. Clutton— At Blockley, Mr. D. Hodges, to Miss Fiender— Mr. T. Davies, of the Firs, near Dudley, to Mary, daughter of Abraham Parker, esq. of Broadwell House, near Oldbury—At Hanley Castle, Rev. T. Butt, rector of Kynnersley, Salop, © to Catherine, dau. of Rev. E, Bromhead, rector of Reepliam, widow of J. Edwards, esq. Pall Mall.

Died.) At Upton-upon-Severn, Mrs. F. Clarke—Mrs, Anne Dunn, 92—At ClifftonWood, Levi Amos, esq.—At Worcester, Mrs. Morris— Mrs. Freeman, late of the Whitehouse—At Worcester, Mr. P. D. Courcy—Mrs. Gwinnelt —The lady of Sir Anthony Lechmere, bart. 49; lamented as she was beloved, by all who hap- pily knew the kindness of her heart, and the benevolence of her life.

YORKSHIRE.

A severe contest occurred in the borough of Grimsby, to supply the vacancy in the Corpo- ration occasioned by the death of Mr. Alderman Woolmer. At the close of rhe poll the num- bers were, for Mr. Fletcher, the candidate in Lord Yarborough’s interest, 187; Mr, Thomas Bell, the candidate in Mr. Charles Tennyson’s interest, 113; leaving a majority of 74 in favour of the Brocklesby interest. For the situation of common councilman, also vacant by Mr. Fletcher’s election, the poll stood for Mr. Ken- nington, the candidate in Lord Yarborough’s interest, 191; for Mr. Leigh, the candidate in Mr. Tennyson’s interest, 101; leaving a majority. of 9) in fayour of the former.

Births.) At York, Mrs. Hornby, of a son— Mrs. Brooksbank, oF a daughter—At Potterton, Mrs. Gould, of a daughter—At Waddington, near Clithero, the Hon. Mrs, Parker, of a son— At Brighouse, Mrs. Ibbotson, of a son—At Hull, Mrs. Botley, of a son—At Cononley House, near Skipton, Mrs. Squire, of a son.

Married. At Leavey Greeve, Mr. A. Smith, ,to Miss E. Blaklock—At Wawne, Capt. J. Men- trup, to Miss F, Munby—At Sutton, Mr. T. Sherwood, to Mrs. J. Pattison—At Sr <{i cld, Mr. 5. Hessey, to Miss i. Priest—Mr. §. E: + mar, to Miss Ev B, Jennings—The Rev. Shepherd, of Burythorpe, to Miss C. Ashton, of Malton—At Heddon-on-the-Wail, G, Burdon, esq. to Miss Peareth—At Bradford, Mr. Brooke, to Miss H. Dewhirst.

Died.) At Broadfield, Mr. Gillatt—At Sheaf House, Miss L. Brammel—At Philadelphia, near Sheffield, Mrs. Binney—Mr. J. Hill, 81; Mrs. M. Clarke, $0; Mrs. E. Hoyle, 80 80; all at Sheffield in one week—J. rier—Mr. FE. Oates—At Hull, Mrs. M. Tindall —Mrs. C 78—Mrs. Kirkbridge—Mr. G.. Walker, 80—Mr, D, Ramsay—At Hutton Hall, Mrs. Johnston, niece of David Hume, the His- torian ef Great Britain—At Lastingham, Rev.

8. Brown, Smith, cur-

�


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 [Feb. 1

Yorkshire— Wales—Scotland—It eland.

96

Married.]

R. Mayman, 70—At Wakefield, Mrs. Smallpage —Mr. J. Simmons, of Hull, once editor of the

Miss A.

Boston Gazette, 58—At Hunslet, Mrs. J. Wal¬ ker, 78—At Castleford, Mrs. Garlick—At York,

H.

to

Stirling, esq. to Miss

Gray, of Oxgang—At

Ayr,

Lieut.-col.

Shaw, to Miss M. P. Kennedy. Died.] On the 24th ult. at Holyrood-house,

Mr. Burton, printer—Mrs. Butler, 83—Mary, the eldest, and on the following day, Eliza, the youngest daughter of Mr. G. Barker, both of scarlet fever—At Otley, Miss Silvester—At Knaresborough, Mr. Wheetham, 83, and Mr. Bewson, 83, born In the same year and died the same day—At Leeds, Mrs. Walker—J. S. Firth,

At Glasgow, W. Duncan, esq.

E. M'Allister—G.

aged 78 years, the Right Honourable Lady Elizabeth Murray—At Edinburgh, Lieut.-col. Grant—Miss M. Law—Mr. R. Laing—Dr. Peter Fair—Mr. A. Wallace, 80—J. Fogo, esq. of Killorn, 87—Miss J. Waucliope—J. M‘Donald, esq.—At Pitfour, G. Ferguson, esq. of Pitfour—

esq. Kipping House—Mr. T. Moorhouse—J. Wright, 88—At Flockton Mills, Mr. A. Ham-

At Inverary, in the prime of life, on the 21st ult.

shire, 84—At Horton, near Settle, Rev. George Holden, LL. D. 63, forty years master of the

Johnson’s Journey to the Hebrides are well known : like his father, he was a supporter and a judge of the Gaelic language—Sir Audrew

free grammar-school at that place.

Mr.

Donald M'Nicol, whose remarks on

Dr.

Lauder Dick, of Fountain Hall, near Inverness, was found dead in his bed on the 17th of De¬

WALES. The neighbourhood between Harlech and Barmouth was lately much alarmed by a slight shock of an earthquake. The noise was similar to that produced by a large ball rolling on a hol¬ low floor, and continued for about half a minute. Married.] At Hanmer, Flintshire, Mr. J. Barlow, to Miss E. Cartwright—At Cardigan, Mr. R. Williams, to Miss S. Mathias—At Penywern, near Aberystwith, Mr. R. Lloyd, to Miss A. Morgans—Mr. T. Hughs, of Fairfield House, to Miss M. A. Jones, of Tirlannvich—Mr. S. Dex¬ ter, to Miss Mary Jones, of Portiullian—At. Llangollen, Mr. F. Frances, 29, to Mrs. Roberts, 85—G. A. Beyer,

esq. to Miss A. J. Lloyd, of

Brynllwyd. Died.] At Carmarthen,

cember last. IRELAND. Births.]

—Mrs.

Lewis—At

Bentley, Flintshire, Mr. Briscoe, 79—At Llanrhaiadr Hall, Denbigh, R. Willing, esq.—At Fwlheli, Mrs. E. Roberts, 102—At Bromfield Cottage, near Mold, Mrs. Baylay-—Mr. Vaughan, of Gungrog—Thomas Jones, esq. of Llantisilio

of a son—At Kilkaine Lodge, co. Meath, Mrs. Dillon, of a daughter. Married.] At Innisshannon, J. T. Hornibrook, esq. to Miss Ellen Wiseman—At Leek church, co. Derry, H. Maginnis, esq. to Miss J. Holmes.

Wynn, Maentwrog, Merionethshire, Mr. Jones —At Gwernygoe, near Montgomery, Mr. J. Jones—Edward Davies, esq. of Rheulas, near Machynlleth—James Hughes, esq. of Gogarth, Merionethshire—. . Lloyd, esq. of Garthllwyd, near Liao fair, Montgomeryshire.

SCOTLAND. Births.'] At Glasgow, Mrs. Lawrie, of a son —At Leith, Mrs. Menzies, of a daughter—At Edinburgh, Lady Pringle, of Stitchell, of a daughter.

At Dublin, Lady Harte—John Shaw,

esq. of St.Dolough’s—Athis seat in Kilkenny, the Earl of Desart—At Limerick, F. Russel, esq.— At Broadway, co. Wexford, W. Cox, esq.—At Callan, Rev. M. Forrestal—At Carricfergus, Win. Simms, a well-known sporting character—At Belville, co. Cavan, A. Fleming, esq.

Flail, in the Vale of Llangollen, Denbighshire, -and of Llanlothian, Montgomeryshire—Mrs. Moteton, of Mathrafel—At Holywell, Mr. E. Jones, 83. He has left a widow, 85, to whom he had been married 50 years—W. Jones, esq. of Groes—At Denbigh, Mr. E. Jones, 78—Mr. S. Williams, of Aberystwith—Mrs. Edwards, wife of Mr. J. Edwards, of that town—At Perth ill, near Aberystwith, Mrs. Williams, 96—At Llangyl, Cardiganshire, Rev. P. Maurice—At Tyddyn-y-

Lees, of a son—Mrs. F. Parker, of a

daughter—At Lisdoo, Mrs. Godfrey Stuart, of a daughter—At Rathkeal House, Mrs. Stephens,

Died.] Mr. D.

In Dublin, Mrs. Farrer, of a son and

heir—The lady of Jno. O’Dwyer, of a daughter— Mrs. W. Pegg, of a son—Mrs. Adamson, of a son

DEATHS

ABROAD.

At Hoossingabad,East Indies, Lieut. J. Camp¬ bell, of the 10th Bengal Native Infantry—At Allabad, the lady of Lieut.-col. Fetherston—At Calcutta, Mrs. Drummond, wife of G. Drum¬ mond, esq.—At Paris, Charles Du Moulin, esq. —-M. Naldi, of the Italian Theatre Royal, having been invited to dine with M. Garcia, at Paris, immediately on his arrival with his wife and daughter, proceeded to examine the accelerated process of cooking by a self-acting boiler. By an imprudent and fatal inadvertency, M. Naldi, with the tongs, stopped the valve, and the com¬ pression increased the heat to such a degree, that an explosion ensued ; the lid of the boiler came in contact with his forehead, completely severed the skull, and stretched him dead at the feet of his daughter—Anthony Ver Huell, late minister plenipotentiary from Holland to the court of Spain—His Highness the Duke Augus¬ tus of Brunswick.

LONDON: PRINTED BY S. & R. BENTLEY,

DORSET-STREET, FLEET SIR EFT.


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 father, and his mother was left in straitened circumstances. Motoöri displayed an ardent taste for learning from his earliest childhood, and read every book, Chinese or Japanese, which came in his way. In 1752 he went to Kiôto, where he studied Chinese under Hori Keizan and medicine under Takégawa Hôgan, in accordance with his mother’s wish that he should become a doctor. During his stay at the capital of the Mikado he became acquainted with the works of Keichiu, and read them with avidity. Previous to this his notions of poetry had been the same as those of the later versifiers, but from Keichiu he learnt the principles of correct style. In 1757 he returned to his birth place and set up in practice as a children’s physician.

Shortly after his return a person who was passing through from Yedo lent him a copy of Mabuchi’s work on the makura kotoba, which had just been published. A first perusal failed either to interest onor [sic] convince him, but after repeated readings he was compelled to acknowledge the justice of the author’s views, and their superiority over those of Keichiu. It was this book which inspired him with his love for the study of Japanese antiquity. In the year 1761 he had an opportunity of making the acquaintance of Mabuchi, when the conversation before quoted took place, and he continued to correspond with him and to profit by his lessons until the death of the elder scholar.

The Kojiki den, which is an edition of the Kojiki with an elaborate commentary, unquestionably his greatest work, was commenced in 1764, but the first part, which contains the commentary on the first volume of the Kojiki was not completed until 1786. It must have at once established his reputation, and one of his biographers states that his fame drew nearly five hundred students from all parts of the country. The second part was finished in 1792. Three years later he was invited to Wakayama by the Prince of Kishiu, for whose sake he refused a pension of 300 koku

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 ( 97 )

POLITICAL EVENTS.

MARCH 1

GREAT 1821.

BRITAIN.

Parliamentary Proceedings.—The H ouse of Peers met on the 25th of January, the next day but one after the delivery of the King’s speech, when a number of petitions were presented, praying that no further pro¬ ceedings might be instituted against the Queen. Earl Grey adverted to a declaration of the Allied Sovereigns respecting Naples, and enquired whe¬ ther England was a party to the prin¬ ciples set forth in that document. Lord Liverpool denied the existence of any treaty imposing an obligation upon Great Britain; and he stated that an answer had been returned by ministers to “ the declaration” alluded to, jvhich would shortly belaid before parliament; after this, the house ad¬ journed vuntil the following Wednes¬ day. On that day, the Marquis of Lansdowne announced his intention of moving for the renewal of the committee of enquiry relative to the state of Foreign Trade; to which mo¬ tion Lord Liverpool intimated his assent. On Thursday, the 1st ult. Lord Liverpool presented to the house the circular of the British Govern¬ ment, in answer to the declaration of the Allied Powers, of which the fol¬ lowing is a copy :— “ Foreign Office, Jan. 19, 1821. should not have felt it ne¬ cessary to have made any communica¬ tion to you, in the present state of the discussions, begun at Troppau and trans¬ ferred to Laybach, had it not been for a circular communication, which has been addressed by the Courts of Austria, Prussia, and Russia, to their several missions, and which his Majesty’s Go¬ vernment conceive, if not adverted to, might (however unintentionally) convey, upon the subject therein alluded to, very erroneous impressions of the past, as well as of the present, sentiments of the British Government. “ It has become, therefore, necessary to inform you, that the King has felt himself obliged to decline becoming a party to the measures in question. “ These measures embrace two dis“ Sir,—I

vol. III. no. hi.

tinct objects r 1st. The establishment of certain general principles for the regu¬ lation of the future political conduct of the Allies in the cases therein described. 2dly. The proposed mode of dealing, under these principles, with the existing alfairs of Naples. “ The system of measures, proposed under the former head, if to be recipro¬ cally acted upon, would be in direct re¬ pugnance to the fundamental laws of this country. But even if this decisive objection did not exist, the British Go¬ vernment would, nevertheless, regard the principles on which these measures rest, to be such as could not be safely admit¬ ted as a system of international law. They are of opinion, that their adoption would inevitably sanction, and, in the hands of less beneficent monarchs, might hereafter lead to, a much more frequent and extensive interference in the internal transactions of States, than, they are persuaded, is intended by the august parties from whom they proceed, or can be reconciled either with the ge¬ neral interest, or with the efficient au¬ thority and dignity, of independent Sove¬ reigns. They do not regard the Alliance as entitled, under existing treaties, to assume, in their character as Allies, any such general powers; nor do they con¬ ceive that such extraordinary powers could be assumed, in virtue of any fresh diplomatic transaction among the Allied Courts, without their either attributing to themselves a supremacy incompatible with the rights of other States, or, if to be acquired through the special accession of such States, without introducing a fe¬ derative system in Europe, not only un¬ wieldy and ineffectual to its object, but leading to many most serious inconve? niences. “ With respect to the particular case of Naples, the British Government, at the very earliest moment, did not hesi¬ tate to express their strong disapproba¬ tion of the mode and circumstances un¬ der which that revolution was under¬ stood to have been effected; but they, at the same time, expressly declared to the several Allied Courts, that they should not consider themselves as either called upon, or justified, to advise an interference on the part of this country; O


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 annually, which had been offered to hint by another daimiô. The concluding part of the commentary was completed in 1796. The printing of the work was begun in 1789 and finished in 1822.

In 1801, at the request of a number of his admirers, he again visited Kiôto, where crowds flocked together to hear his lectures. The princes of the blood and many of the Court nobles sought instruction from him in matters relating to the early history of Japan. He died in the autumn of the same year, and was buried in a tomb which he had previously caused to be constructed at the monastery of Miôrakuji near Matsuzaka.

This seems a fitting place in which to give some account of the earliest extant historical records of the Japanese, and of those of which only brief notices have been preserved, taking for our authority the first volume of the Kojikiden.

The Nihongi states that in the year 403 (4th of Richiu Tennô) “historiographers were appointed for the first time to all the provinces, to record words and events,” from which it may be inferred that such officials had existed at the Court before that date. The latter probably also had records of what was known of the earlier ages, which would account for the existence of numerous independantindependent [sic] chronicles, such as are quoted in the Nihongi, especially in the first two books called the Jindai-no-maki. The Nihongi also says that in the year 620 (28th of the empress Suiko Tennô) Shôtoku Taishi and Soga no Umako [began to] compile by their joint efforts “A Record of the Mikado, a Record of the Country, and records of the Omi, Muraji, Tomo-no-mi-yatsuko, kuni no miyatsuko, of the chiefs of the mikado’s followers, and of the people.” This is the first mention of any records of the court. Temmu Tennô also commanded Prince Kawashima and eleven others in 681 to compile a history of the Mikados and an account of ancient matters. Neither of these collections have been preserved. In the 9th month of the year 711 the Empress Gemmiô Tennô commanded the minister Yasumaro to commit the

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 Kojiki to writing, and he presented it in a finished state in the first month of the following year, as is stated in the preface. This is therefore the earliest of the extant records. The Shoku-Nihongi says that the Nihongi was completed in the year 720, the 6th of the Empress Genshô Tennô, and it so far superseded the Kojiki that the latter was almost forgotten. The cause of this was no doubt the general adoption of Chinese ideas, and the consequent preference of a work written in Chinese style to one of which the chief object was to preserve the form and spirit of Japanese antiquity. In 714 Kiyoshito and Fujimaro were instructed to prepare a national history, but either they never completed the work at all, or it must have been looked on as a failure, for no further mention of it occurs anywhere.

The preface to the Kojiki is the only authority for the accepted account of its origin. The emperor Temmu, at what portion of his reign is not mentioned, lamenting that the records possessed by the chief families contained many errors, resolved to take steps to preserve the true traditions from oblivion. He therefore had the records carefully examined, compared and weeded of their faults. There happened to be in his household a person of marvellous memory named Hiyeda no Are, who could repeat without a mistake the contents of any document he had even seen, and never forgot anything that he heard. Temmu Tennô took the pains to instruct this person in the genuine traditions and ‘old language of former ages,’ and to make him repeat them until he had the whole by heart. “Before the undertaking was completed,” which probably means before it could he committed to writing, the Emperor died, and for twenty-five yeats Are’s memory was the sole depository of what afterwards received the title of Kojiki, or Furu-koto-bumi as it is read by Motoori. At the end of this interval the Empress Gemmiô ordered Yasumaro to write it down

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 from the mouth of Are, which accounts for the completion of the manuscript in so short a time as four months and a half. Are’s age at this date is not stated, but as he was twenty-eight years of age some time in the reign of Temmu Tennô, it could not possibly have been more than sixty-eight, while taking into account the previous order of Temmu Tennô in 681 for the compilation of a history, and the statement that he was engaged on the composition of the Kojiki at the time of his death in 686, it would not be unreasonable to conclude that it belongs to about the last year of his reign, in which case Are was only fifty-three in 711.

Apart from the fact that all European writers who have dealt with Shintô obtained their information from natives who were acquainted with its impure forms alone, another source of error has been the too ready recognition of the Nihongi as the only authority for the native cosmogony and the ancient legends. It is not difficult, however, by the aid of a comparison between the Nihongi and the Kojiki, to show that the former contains numerous traces of direct China influence, and this is also what we should be led to expect from the fact of its having been composed in a language which is intended to represent the Chinese idiom as nearly as possible, while the Kojiki is to a very large extent pure Japanese. Motoori has devoted several ages to the discussion of the book in question, and I think that it will be useful to take note of his observations.

The very commencement of the Nihongi affords an example. Its first words are, “Anciently, before heaven and earth separated and the Negative and Positive Essences were not parted, chaos was like a fowl’s egg; and subsequently deity came into existence in the midst thereof.” It then proceeds to state, “now it is said that in the beginning of heaven and earth, the soil floated about like a fish floating on the surface of water.” This latter passage is the real Japanese account of the beginning of the world, and what precedes the words “Now it is said” is an addition taken from Chinese books.

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 In the next passage the existence of the first three male deities is attributed to the working of the Heavenly Mode by itself, and the production of four pairs of male and female deities to the joint working of the Heavenly and Earthly Modes. The Negative and Positive Essences, and the Heavenly and Earthly Modes were philosophic terms utterly unknown to the ancient Japanese, and are the inventions of ignorant men, who instead of accepting with faith the true traditions which have been handed down from the beginning of time, endeavour to discover explanations for what man with his limited intelligence can never comprehend. The deities referred to as having been produced by the working of the Heavenly and Earthly Modes, came into existence by the spirits of Takami-musubi no kami and Kami-musubi no kami. What the process was is beyond our ken; we have only to accept the fact. To call Izanagi no kami the “Positive Deity,” and Izanami no kami “Negative Deity,” as the Nihongi does, is to make use of terms which are entirely foreign to the Japanese language, which would have called them the “Male Deity” and “Female Deity.” The effect of this Chinese phraseology is to cause men to believe that Izanagi no kami and Izanami no kami are abstract principles, whereas they are living powers. A proof that the terms “Positive Essence” and “Negative Essence” were imported from abroad, if one were needed, lies in the fact that the sun-deity is female and the moon-deity male according to the ancient native traditions, which is in diametrical opposition to the Chinese theory, according to which the sun is Male or Positive and the moon Female or Negative. Most of the speeches in the Nihongi, attributed to Jimmu Tennô, Sûjin Tennô and other ancient Mikados, contain passages which in their meaning and form are wholly Chinese, and cannot therefore be regarded as otherwise than fictitious. The Shoku-Nihongi contains speeches of the Mikados in both Chinese and native style, and if the speeches made in the 8th century contained so few traces of Chinese expression, it is pretty certain that those which were spoken

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 fourteen centuries older must have been purely Japanese. Jimmu Tennô is represented as making use of such expressions as the following, “It is the part of a good general not to be haughty after conquering in battle,” and, “I am the descendant of the sun-deity, and to march in the sun’s face to conquer barbarians is contrary to Heaven’s way,’” [sic] and, “Relying on the prestige of supreme Heaven, the evil horde has been cut to pieces”; in all of which the true Chinese ring is clearly heard. All reference to Heaven as an intelligent acting power is of Chinese origin, while in Japan heaven is merely the region where the heavenly gods have their abode. In the same way the allusions to eating beef in the Book of Jimmu, to divination by means of a tortoise’s shell in the Book of Sûjin, and to the use of such weapons as battle-axes in the Book of Keikô, are borrowed from the Chinese, aa is also the title of Kôtaikô applied to the consort of Suizei (B.C. 581–549?), Motoöri has by no menus exhausted his criticisms upon the Nihongi, but is of opinion that he has said enough to show that it must be rend with careful discrimination.

There is another book, of considerable age, which professes to give an original account of the divine age and of the early history down to Suiko Tennô (593–628), it is called the Kujiki, and its authorship is attributed to Shôtoku Taishi and Soga no Umako, and the preface by the latter states that it was completed in 622; it purports, in fact to be the non-extant compilation already mentioned. Motoöri condemns it as a forgery, compiled at a much later date chiefly from the Kojiki and Nihongi. It further contains passages from the Kogo-Shiui, composed in 807, and even mentions Saga Tennô, who reigned as late as 810-823. Parts of it, however, seem to be based upon other sources than those abovementioned, and are of considerable value.

Motoöri speaks of two editions of the Kojiki which were in existence when he commenced his own. One which was printed in the period Kuanyei (1624-1644), contains many omissions, erroneous readings, and

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 faults in the kana transcription. The second was published later in the same century by Deguchi Nobuyoshi, who corrected most of the omissions and errors of the older edition, but took upon himself to make some unnecessary alterations in the text, thus diminishing to a considerable extent the value of his work. Besides these two printed editions Motoöri obtained after much search an old manuscript copy, unfortunately disfigured by a multitude of mistakes, a copy of a manuscript with insertions by Nobuyoshi, an old copy belonging to a Kiôto resident named Murai, and a copy of an ancient manuscript belonging to the monastery of Shimpukuji at Nagoya in Owari, all more or less incorrect, but useful for comparison.

The Kojikiden consists of forty-four large volumes of clear print, of which two are devoted to prolegomena, three to indexes arranged chronologically and alphabetically, and one contains a tract on the Cosmogony by Hatori Nakatsune, one of Motoöri’s pupils.

The earliest work of Motoöri upon Shintô was the tract entitled Nawobi no Mitama, or the “Spirit of Straightening,” which forms part of the first volume of the Kojiki-Den, and was written in the year 1771, about seven years after the commentary was commenced. It may be summarized as follows.

Japan is the country which gave birth to the goddess of the Sun, Amaterasu-oho-mi-kami, which fact proves its superiority over all other countries which also enjoy her favours. The goddess, having endowed her grandson Ninigi no mikoto with the three sacred treasures, proclaimed him sovereign of Japan for ever and ever. His descendants shall continue to rule it as long as the heavens and earth endure. Being invested with this complete authority, all the gods under heaven and all mankind submitted to him, with the exception of a few wretches who were quickly subdued.

To the end of time each Mikado is the goddess’ son. His mind is in perfect harmony of thought and feeling with hers. He does not seek out new inventions, but rules in accordance with precedents which date from the age of

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 the gods, and if he is ever in doubt, he has resort to divination, which reveals to him the mind of the great goddess. In this way the age of the gods and the present age are not two ages, but one, for not only the Mikado but his Ministers and people also act up to the tradition of the divine age. Hence, in ancient times the idea of michi or way (ethics) was never broached. The word was only applied to ordinary thoroughfares, and its application to systems of philosophy, government, morals, religion and so forth, is a foreign notion.

As foreign countries (China and India, particularly the former) are not the special domain of the sun-goddess, they have no permanent rulers, and evil spirits, having found a field of action, have corrupted mankind. In those countries any bad man who could manage to seize on the power became a sovereign. Those who had the upper hand were constantly scheming to maintain their positions, while their inferiors were as constantly on the watch for opportunities to oust them. The most powerful and cunning of these rulers succeeded in taming their subjects, and having secured their position, became an example for others to imitate. In China the name of Seijin (translated “Holy Men” by Meadows) has been given to these men. But it is an error to look upon these so-called Holy Men as in themselves supernatural and good beings, as superior to the rest of the world as are the gods. The principles which they established are called michi (ethics), and may be reduced to two simple rules, namely to take other people’s territory, and to keep fast hold of it.

The Chinese ‘Holy Men’ also invented the “Book of Changes” (yeki, or I-king), by which they pretended to discover the workings of the universe, a vain attempt, since it is impossible for man with his limited intelligence to find out the principles which govern the acts of the gods. In imitation of them the Chinese nation has since given itself up to philosophizing, to which are to be attributed its constant internal dissensions. When things go right of themselves it is best to leave them alone. In ancient times, although there was no prosy system of

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 in Japan, there were no popular disturbances, and the empire was peacefully ruled. It is because the Japanese were truly moral in their practice that they required no theory of morals, and the fuss made by the Chinese about theoretical morals is owing to their laxity in practice. It is not wonderful that students of Chinese literature should despise their own country for being without a system of morals, but that Japanese who were acquainted with their own ancient literature should have pretended that Japan also had such a system, simply out of a feeling of envy, is ridiculous.

When Chinese literature was imported into Japan, the people adopted many Chinese ideas, laws, customs and practices, which they so mixed up with their own that it became necessary to adopt a special name for the ancient native customs, which were in consequence called Kami no michi or Shintô, the word michi being applied in the same sense as the Chinese tô (tao), and kami because of their divine origin. These native customs only survived in the ceremonies with which the native gods are worshipped.

Every event in the universe is the act of the gods. They direct the changes of the seasons, the wind and the rain, the good and bad fortune of states and individual men. Some of the gods are good, other had, and their acts partake of their own natures. Buddhists attribute events to “retribution” (ingua), while the Chinese ascribe them to the “decree of heaven” (temmei, or tien-ming). This latter is a phrase invented by the so-called “Holy Men” to justify murdering sovereigns and seizing their dominions. As neither heaven nor earth have minds, they cannot issue decrees. If heaven really could issue decrees it would certainly protect the good rulers and take care to prevent bad men from seizing the power, and in general, while the good would prosper, the bad would suffer misfortune. But in reality we find many instances of the reverse.

Whenever anything goes wrong in the world it is to be attributed to the action of the evil gods called Magutsubi no kami (gods of crookedness) whose power is so great

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16 and to be present with councils lawfully assembled; yet the prayer notwithstanding is grateful unto, and the hymns, whereby his presence and favour and grace are implored both for the council and the Church."

And whereas it might be objected, that howsoever the Church may sometimes pray for those things which she shall certainly receive, yet she doth not pray for those things which she hath already received; and this she hath received, that those souls shall not be damned, seeing they have received their sentence, and are most secure from damnation; the Cardinal replieth, that this objection may easily be avoided:

Thus, these men, labouring to show how the prayers for the dead used in their Church may stand with their conceits of Purgatory, do thereby inform us how the Prayers for the dead used by the ancient Church may stand well enough without the supposal of any purgatory at all. For if we pray for those things which we are most sure will come to pass, and the Church, by the adversary's own confession, did pray accordingly that the souls of the faithful might escape the pains of hell at the general judgment, notwithstanding they had certainly been freed from them already by the sentence of the particular judgment; by the same reason, when the Church in times past besought to "remember all those that slept in the hope of the resurrection of everlasting life," which is the form of prayer used in the Greek Liturgies, and to give unto them rest, and to bring them unto the place where the light of His countenance should shine upon them for evermore, why should not we think that it desired these things should be granted unto them by the last sentence at the day of the resurrection, notwithstanding they were formerly adjudged unto them by the particular sentence at the time of tiieir dissolution?

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 that the sun-goddess and the creator-god are sometimes unable to restrain them; much less are human beings able to resist their influence. The prosperity of the wicked and the misfortunes of the good, which seem opposed to ordinary justice, are their doing. The Chinese, not possessing the traditions of the divine age, were ignorant of this truth, and were driven to invent the theory of “Heaven’s decrees.”

The eternal endurance of the dynasty of the Mikados is a complete proof that the ‘way’ called Kami no michi or Shintô infinitely surpasses the systems of all other countries.

The “Holy Men” of China were merely successful rebels. The Mikado is the sovereign appointed by the pair of deities, Izanagi and Izanami, who created this country. The Sun-goddess never said, ‘Disobey the Mikado if he be bad,’ and therefore, whether he be good or bad, no one attempts to deprive him of his authority. He is the immoveable ruler who must endure to the end of time, as long as the sun and moon continue to shine. In ancient language the Mikado was called a god, and that is his real character. Duty therefore consists in obeying him implicitly, without questioning his acts, During the middle ages such men as Hôjô Yoshitoki, Hôjô Yasutoki, Ashikaga Takauji and others violated this duty (michi), and took up arms against him. Their disobedience to the Mikado is attributable to the influence of Chinese learning.

This ‘way’ was established by Izanagi and Izanami, and delivered by them to the Sun-goddess, who handed it down, and this is why it is called the “way of the gods.” The nature of this “way” is to be learnt by studying the Kojiki and ancient writings, but mankind have been turned aside from it by the Spirits of Crookedness to Buddhism and Chinese philosophy.

The various doctrines taught under the name of shintô are without authority.

Human beings having been produced by the spirit of the two Creative Deities, are naturally endowed with the

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Rh so, on the other side, whatsoever befalleth the soul of every one at the day of his death, the same is fully accomplished upon the whole man at the day of the general judgment. Whereupon we find that the Scriptures everywhere do point out that great day unto us, as the time wherein mercy and forgiveness, rest and refreshing, joy and gladness, redemption and salvation, rewards and crowns, shall be bestowed upon all 's children. As in 2 Tim. i. 16. 18. "The Lord give mercy unto the house of Onesiphorus: the Lord grant unto him that he may find mercy of the Lord in that day." 1 Cor. i. 8. "Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ." Acts iii. 19. "Repent ye therefore, and be converted, that your sins may be blotted out, whpn the times of refreshing shall come from the presence of the Lord." 2 Thess. i. 6, 7. "It is a righteous thing with to recompense unto you which are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels." Philip. ii. 16. "That I may rejoice in the day of, that I have not run in vain, neither laboured in vain." 1 Thess. ii. 19. "For what is our hope, or joy, or crown of rejoicing? are not even ye in the presence of our Lord at his coming?" 1 Pet. i. 5. "Who are kept by the power of through faith unto salvation, ready to be revealed in the last time." 1 Cor. v. 5. "That the spirit may be saved in the day of the Lord Jesus." Ephes. iv. 30. "Grieve not the holy Spirit of, whereby ye are sealed unto the day of redemption." Luke xxi. 28. "When these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh." 2 Tim. iv. 8. "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day;" and Luke xiv. 14. "Thou shalt be recompensed at the resurrection of the just."

And that the Church, in her offices for the dead, had special respect unto this time of the resurrection, appeareth plainly, both by the portions of Scripture appointed to be read therein, and by divers particulars in the prayers themselves, that manifestly dis-


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18 cover this intention. For there "the ministers," as the writer of the Ecclesiastical Hierarchy reporteth,

And so accordingly in the Roman Missal, the lessons ordained to be read for that time are taken from 1 Cor. xv. "Behold, I tell you a mystery; we shall all rise again," &c. John v. "The hour cometh wherein all that are in the graves shall hear his voice, and they that have done good shall come forth unto the resurrection of life," &c. 1 Thess. iv. "Brethren, we would not have you ignorant concerning them that sleep, that ye sorrow not, as others which have no hope." John xi. "I am the resurrection and the life: he that believeth in me, although he were dead, shall live." 2 Maccab. xii. "Judas caused a sacrifice to be offered for the sins of the dead, justly and religiously thinking of the resurrection." John vi. "This is the will of my Father that sent me, that every one that seeth the Son and believeth in him, may have life everlasting: and I will raise him up at the last day." And, "he that eateth my flesh, and drinketh my blood, hath life everlasting: and I will raise him up at the last day." And, lastly, Apocal. xiv. "I heard a voice from heaven, saying unto me. Write, blessed are the dead which die in the Lord, from henceforth now, saith the Spirit, that they may rest from their labours; for their works follow them." Wherewith the sequence also doth agree, beginning,

and ending,

Tertullian, in his book de Monogamia, which he wrote after he had been infected with the heresy of the Montanists, speaking


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Rh of a prayer of a widow for the soul of her deceased husband, saith, that

Which seemeth to have some twang of the error of the Millenaries (whereunto not Tertullian only with his prophet Montanus, but Nepos also, and Lactantius, and divers other doctors of the Church did fall), who, misunderstanding the prophecy in the 20th of the Revelation, imagined that there should be a first resurrection of the just, that should reign here a thousand years upon earth; and after that a second resurrection of the wicked at the day of the general judgment.

saith St. Ambrose. Hence, in a certain Gothic Missal, I meet with two several exhortations made unto the people to pray after this form: the one that would

the other, which 1 find elsewhere also repeated in particular, that he would

And, to come nearer home, Asserius Menevensis, writing of the death and burial of Ethelred, King of the West Saxons, and Burghred, King of the Mercians, saith that they

The like doth Abbo Floriacensis also write of our Cuthbert. Which, how it may be excused otherwise, than by saying that at the general resurrection the dead in Christ shall rise first, and then the wicked shall be raised after them, and by referring the first resurrection unto the resurrection of the just, which shall be at that day, I cannot well resolve.

For certain it is, that the first resurrection, spoken of in the


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20 20th chapter of the Revelation of St. John, is the resurrection of the soul from the death of sin and error in this world; as the second is the resurrection of the body out of the dust of the earth in the world to come; both which he distinctly laid down by our Saviour, in the 5th chapter of the Gospel of St. John; the first in the 25th verse, "The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live:" the second, in the 28th and 29th, "Marvel not at this; for the hour is coming, in which all that are in the grave shall hear his voice, and shall come forth: they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation."

And to this general resurrection, and to the judgment of the last day, had the Church relation in her prayers; some patterns whereof it will not be amiss to exhibit here, in these examples following:

"Although the condition of death brought in upon mankind doth make our hearts and minds heavy; yet, by the gift of thy clemency, we are raised up with the hope of future immortality; and being mindful of eternal salvation, are not afraid to sustain the loss of this light. For by the benefit of thy grace, life is not taken away to the faithful, but changed; and the souls being freed from the prison of the body, abhor things mortal when they attain unto things eternal. Wherefore we beseech thee that thy servant N., being placed in the tabernacles of the blessed, may rejoice that he hath escaped the straits of the flesh, and in the desire of glorification expect with confidence the day of judgment"

"Through our Lord, whose holy passion we celebrate without doubt for immortal and well resting souls; for them especially upon whom thou hast bestowed the grace of the second birth; who, by the example of the same  our Lord, have begun to be secure of the resurrection. For thou, who hast made the things that were not, art able to repair the things that were; and hast given unto us evidences of the resurrection to come, not only by the doctrine of the Prophets and Apostles, but also by the resurrection of the same thy only begotten Son our Redeemer."

"O God, who art the Creator and Maker of all things, and who art the bliss of the saints, grant unto us who make request unto thee, that the spirit of our brother, who is loosed from the knot of his body, may be presented in the blessed resurrection of thy saints."

"O almighty and merciful, we do entreat thy clemency, forasmuch by thy judgment we are born and made an end, that thou wilt receive into everlasting rest the soul of our brother, whom thou of thy piety hast commanded to


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PAGE 16

''The old orchard at Cavendish. This is one of the two orchards of which the "King Orchard" in "The Story Girl" ts a composite. The trees here were beautiful.''

HE next summer, when I was six, I began to go to school, The Cavendish school-house was a white-washed, low-eaved building on the side of the road just outside our gate. To the west and south was a spruce grove, covering a sloping hill. That old spruce grove, with its sprinkling of maple, was a fairy realm of beauty and romance to my childish imagination. I shall always be thankful that my school was near a grove—a place with winding paths and treasure-trove of ferns and mosses and wood-flowers. It was a stronger and better educative influence in my life than the lessons learned at the desk in the school-house.

And there was a brook in it, too—a delightful brook, with a big, deep, clear spring—where we went for buckets of water, and no end of pools and nooks where the pupils put their bottles of milk to keep sweet and cold until dinner hour. Each pupil had his or her own particular place, and woe betide a lad or lass who usurped another's prescriptive spot. I, alas, had no rights in the brook. Not for me was the pleasure of "scooting" down the winding path before school-time to put my bottle against a mossy log, where the sunlit water might dance and ripple against its creamy whiteness.

I had to go home to my dinner every day, and I was scandalously ungrateful for the privilege. Of course, I realize now that I was very fortunate in being able to go home every day for a good, warm dinner. But I could not see it in that light then. It was not half so interesting as taking lunch to school and eating it in sociable rings on the playground, or in groups under the trees. Great was my delight on those few stormy winter days when I had to take my dinner, too. I was "one of the crowd" then, not set apart in any lonely distinction of superior advantages.

Another thing that worried me with a sense of unlikeness was the fact that I never allowed to go to school barefooted. All the other children went so, and I felt that this was a humiliating difference. At home I could run barefoot, but in school I must wear "buttoned boots." Not long ago, a girl who went to school with me confessed that she had always envied me those "lovely buttoned boots." Human nature always desirous of what it has not got! There was I, aching to go barefoot like my mates; there were they, resentfully thinking that it was bliss to wear buttoned boots!

I do not think that the majority of grown-ups have any real conception of the tortures sensitive children suffer over any marked difference between themselves and the other denizens of their small world. I remember one winter I was sent to school wearing a new style of apron. I think still that it was rather ugly. Then I thought it was hideous. It was a long, sack-like garment, with sleeves. Those sleeves were the crowning indignity. Nobody in school had ever worn aprons with sleeves before. When I went to school one of the girls sneeringly remarked that they were baby aprons. This capped all! I could not bear to wear them, but wear them I had to. The humiliation never grew less. To the end of their existence, and they did wear horribly well, those "baby" aprons marked for me the extreme limit of human endurance.

I have no especial remembrance of my first day in school. Aunt Emily took me down to the school-house and gave me into the charge of some of the "big girls," with whom I sat that day. But my second day—ah! I shall not forget it while life lasts. I was late and had to go in alone. Very shyly I slipped in and sat down beside a "big girl." At once a wave of laughter rippled over the room. I had come in with my hat on.

As I write, the fearful shame and humiliation I endured at that moment rushes over me again. I felt that I was a target for the ridicule of the universe. Never, I felt certain, could I live down such a dreadul mistake. I crept out to take off my hat, a crushed morsel of humanity.

My novelty with the "big girls"—they were ten years old and seemed all but grown-up to me—soon grew stale, and I gravitated down to the girls of my own age. We "did" sums, and learned the multiplication table, and wrote "copies," and read lessons, and repeated spellings. I could read and write when I went to school. There must have been a time when I learned, as a first step into an enchanted world, that A was A: but for all the recollection I have of the process I might as well have been born with a capacity for reading, as we are for breathing and eating.

I was in the second book of the old Royal Reader series. I had gone through the primer at home with all its cat and rat formula, and then had gone into the Second Reader, thus skipping the First Reader. When

I was in a pensive mood when this was taken, and just ten years old.

I went to school and found that there was a First Reader I felt greatly aggrieved to think that I had never gone through it. T seemed to have missed something, to suffer,

''A view of my old home from a distance. The window of the gable was in my room where I sat to write my first four books. The "cross" is just above the sport on the dyke, under the old tamarack tree, where we saw our "ghost."''

''"The White Lady." I had a fancy about this beautiful white birch that she was beloved of all the park spruces near, and that they were rivals for her love.''

in my own estimation at least, a certain loss of standing because I had never had it. To this day there is a queer, absurd regret in my soul over missing that First Reader.

Life from my seventh year, becomes more distinct in remembrance. In the winter following my seventh birthday, Aunt Emily married and went away. I remember her wedding as a exciting event, as well as the weeks of mysterious preparation before: all the baking and frosting and decorating of cakes which went on! Aunt Emily was only a young girl then, but in my eyes she was as ancient as all the other grown-ups. I had no conception of age at that time. Either you were grown-up or you were not, that was all there was about it.

The wedding was one of the good, old-fashioned kind that is not known nowadays, food, old-fashioned kind that is not known nowadays. All the big "connection" both sides were present, the ceremony at seven o'clock, supper immediately afterward, then dancing and games, with another big supper at one o'clock.

For once I was permitted to stay up, probably because there was no place where I could be put to bed, every room being used for some gala purpose, and between excitement and unwatched indulgence in good things I was done up for a week. But it was worth it! Also, I regret to say, I pounded my new uncle and told him I hated him because hew was taking Aunt Emily away.

The next summer two little boys came to beard at my grandfather's and attend school. Wellington and David Nelson, better known as "Well" and "Dave." Well was just my age. Dave, a year younger. They were my playmates for my playmates for three happy years: we did have fun in abundance, simple, wholesome, delightful fun, with our playhouse and our games in the beautiful summer twilights, when we ranged happily through field and orchards, or in the long winter evenings by the fire.

The first summer they came we built playhouse in the spruce grove to the west of our front orchard. It was in a little circle of young spruces. We built our house by driving stakes into the ground between the trees, and lacing fir boughs in and out. I was especially expert at this, and always won the boys' admiration by my knack of filling up obstreperous holes in our verdant castle. We also manufactured a door for it, a very rickety affair, consisting of rough boards nailed uncertainly across two others, and hung to a long-suffering birch tree by ragged leather hinges cut from old boots. But that door was as beautiful and precious in our eyes as the Gate Beautiful of the Temple, was to the Jews of old. You see, we had made it ourselves.

HEN we had a little garden, our pride and delight, albeit rewarded all our labour very meagrely. We planted live-forevers around all our beds, and they grew as only live-forevers can grow. They were almost the only things that did grow. Our carrots and parsnips, our lettuces and beets, our phlox and sweet-peas—either failed to come up at all, or dragged a pallid, spindling existence to an ignoble end, in spite of all our patient digging, manuring, weeding, and watering, or, perhaps, because of it, for I fear we were more zealous than wise. But worked persistently, and took our consolation out of a few hardy sunflowers which, sown in an uncared-for spot, throve better than all our petted darlings, and lighted up a corner of the spruce grove with their cheery golden lamps. I remember we were in great tribulation because our beans persisted in coming up with their skins over their heads. We (Continued on page 32)


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 knowledge of what they ought to do and what they ought to refrain from. It is unnecessary for them to trouble their heads with systems of morals. If a system of morals were necessary, men would be inferior to animals, all of whom are endowed with the knowledge of what they ought to do, only in an inferior degree to men. If what the Chinese call Benevolence (Jin), Righteousness (Gi), Propriety (Rei), Rotiringness (Jô), Filial Piety (Kô), Brotherly Love (Tei), Fidelity (Chiu’) and Truth (Shin) really constituted the duty of man, they would be so recognized and practised without any teaching, but as they were invented by the so-called “Holy Men” as instruments for ruling a viciously-inclined population, it became necessary to insist on the more than actual duty of man. Consequently, although plenty of men profess these doctrines, the number of those who practise them is very small. Violations of this teaching were attributed to human lusts. As human lusts are a part of man’s nature, they must be a part of the harmony of the universe, and cannot be wrong according to the Chinese theory. It was the vicious nature of the Chinese that necessitated such strict rules, as for instance that persons descended from a common ancestor, no matter how distantly related should not inter-marry. These rules not being founded on the harmony of the universe, were not in accordance with human feelings, and were therefore seldom obeyed.

In ancient times Japanese refrained only from inter-marriage among children of the same mother, but the distance between noble and mean was duly preserved. Thus the country was spontaneously well-governed, in accordance with the “way” established by the gods.

Just as the Mikado worshipped the gods of heaven and earth, so his people prayed to the good gods in order to obtain blessings, and performed rites in honour of the bad gods, in order to avert their displeasure. If they

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text: A Hundred Verses from Old Japan/Poem 1

title: A Hundred Verses from Old Japan/Poem 1


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 crimes or defiled themselves, they employed the usual methods of purification taught them by their own hearts. As there are bad as well as good gods, it is necessary to propitiate them with offerings of agreeable food, playing the harp, blowing the flute, singing and dancing, and whatever else is likely to put them in a good humour.

It has been asked whether the kami no michi is not the same as the Taoism of Laotzu. Laotzu hated the vain conceits of the Chinese scholars, and honoured naturalness, from which a resemblance may be argued; but as he was born in a dirty country not under the special protection of the Sun-goddess, he had only heard the theories of the succession of so-called Holy Men, and what he believed to be natural-ness was simply what they called natural. He did not know that the gods are the authors of every human action, and this ignorance constituted a cause of radical difference.

To have acquired the knowledge that there is no michi (ethics) to be learnt and practised is really to have learnt to practise the ‘way’ of the gods.

This attack on the current Chinese philosophy was resented by a scholar named Ichikawa Tatsumaro, who in a pamphlet entitled Maga-no-hire begins by saying: “A certain man having abandoned himself to the study of the Kojiki, Nihongi, Manyôshiu and other books of the kind, until he had thoroughly masticated the old fables about which later ages can know nothing, and acquired an extensive acquaintance with them, the modern versemakers have sounded his praises as a great teacher. It seems however that he had fancied the “natural-ness” expounded by Laotsu, to be a good thing, and be has violently abused the Holy Men. I have now undertaken to refute him.”

Ichikawa starts by laying down the principle that unwritten traditions can never be accepted with implicit belief on account of the difficulties which stand in the way of their being handed down correctly, and the most incredible stories are those which have the best chance of being

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text: A Hundred Verses from Old Japan/Poem 2

title: A Hundred Verses from Old Japan/Poem 2


text:
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 . Now, even allowing that the Chinese system of writing was introduced in the reign of Ôjin Tennô, the documents which Hiyeda no Ave committed to memory must have been produced after that time, and for the period of about a thousand years which is calculated to have elapsed between Jimmu and Ôjin and the immense period called the “age of the gods” which preceded Jimmu’s reign, no written records can have existed at all, since there was no native system of writing in use in ancient times. The stories told us about the earlier ages must have been invented by the Mikados. The name of Amaterasu is probably a posthumous title conferred at a later period. If the sun-goddess is the real sun in heaven, it must have been quite dark before she was born; and yet it is stated that before she was born there were trees and plants, clothing, weapons, boats and buildings. If all these things existed before her birth, it seems probable that both sun and moon likewise preceded that event. It is curious that the stars are not mentioned in the Jindai no maki. To say that the sun was born in Japan is a fiction which was probably invented by the earlier Mikados in order to support the assertion that this country is the root and all other countries only branches. The gods in heaven make no difference between different races of mankind, who are formed into separate nations by the seas and mountain ranges which divide them off from each other, and the sun shines equally over all.

During the thousand years or so which are said to have elapsed between the reigns of Jimmu and Ôjin there were no written characters, and no cyclical signs by which time could be measured and its lapse recorded. Men knew that it was spring by the blossoming of the flowers, and that autumn had arrived by the leaves falling from the trees. The statement that a thousand years did actually elapse cannot be accepted with confidence.

The Japanese word kami was simply a title of honour, but in consequence of its having been used to translate

title: Page:TASJ-1-3.djvu/140


text: A Hundred Verses from Old Japan/Poem 4

title: A Hundred Verses from Old Japan/Poem 4


text: A Hundred Verses from Old Japan/Poem 5

title: A Hundred Verses from Old Japan/Poem 5


text: A Hundred Verses from Old Japan/Poem 6

title: A Hundred Verses from Old Japan/Poem 6


text: A Hundred Verses from Old Japan/Poem 7

title: A Hundred Verses from Old Japan/Poem 7


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 the Chinese character shin (shên), a meaning has come to be attached to it which it did not originally posses. The ancestors of the Mikados were not gods but men, and were no doubt worthy to be reverenced for their virtues, but their acts were not miraculous or supernatural. If the ancestors of living men were not human beings, they are more likely to have been birds or beasts than gods.

This is but a short summary of fifty-four pages of close print, a great part of which is occupied with the defence of the “Holy Men” and the Chinese philosophy. Some of the arguments remind us somewhat of the early deistical writers of Europe who maintained that religion was invented by priests with interested motives. It is not improbable that the author was indebted in some measure to the Koshi-tsû of Arai Hakuseki, a rationalistic work composed about the year 1716.

Motoöri replied to Ichikawa in a book called Kuzuhana, written in 1780. In reply to the accusation of being an admirer of Laotzu, he says that it by no means follows that because that philosopher attacked the “Holy Men,” all others who attacked them must be his followers. It is quite possible to have a bad opinion of both Taoism and Confucianism. To maintain the contrary is to resemble certain people who seeing a party of gamblers arrive first at the scone of a fire, and work hard to put it out, believed some honest villagers who came later, and aided in the good work, to be gamblers also. The teaching of the “Holy Men” is like a fire burning a house, Laotzu is the gambler who first tried to extinguish it, and Motoöri’s own work the Nawobi no Mitama is the honest villager.

With regard to the first argument put forth by Ichikawa, he argues that before the invention of writing the want of it could not have been felt in the same way as it would, if we were now deprived of a medium of recording facts on which for ages past we have been accustomed to depend almost entirely. It is an acknowledged fact, however, that we still find ourselves obliged to have recourse to oral language in matters of delicacy or detail which

title: Page:TASJ-1-3.djvu/141


text: A Hundred Verses from Old Japan/Poem 8

title: A Hundred Verses from Old Japan/Poem 8


text: A Hundred Verses from Old Japan/Poem 9

title: A Hundred Verses from Old Japan/Poem 9


text: A Hundred Verses from Old Japan/Poem 10

title: A Hundred Verses from Old Japan/Poem 10


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 cannot be conveniently committed to writing, and it is probable that the ancient traditions, which were preserved by exercise of memory, have for this very reason come down to us in greater detail than if they had been recorded in documents. Besides, men must have had much stronger memories in the days before they acquired the habit of trusting to written characters for facts which they wished to remember, as is shown to the present day in the case of the illiterate, who have to depend on memory alone.

The facts that the sacred mirror bestowed by Amaterasu upon Ninigi no Mikoto is still preserved at the Naikû temple in Isé; that the sword “Grass-cutter” is to this day at the temple of Atsuta in Owari; that remains which date from the divine age are even now to be found in various provinces; that the sepulchres of the Mikados from Jimmu downwards exist in parts of the Kiuai; that numerous relics of the divine age remain in the possession of the Court, and that the Nakatomi, Imbe and Ohotomo families have transmitted the functions which they exercised in the age of the gods in unbroken succession to their descendants of later times, vindicate beyond the possibility of a doubt the truth of the old traditions.

In reply to the argument that if Amaterasu and the sun be identical, there must have been perpetual night before she was born, which is inconsistent with the fact of trees and plants being in existence before her birth; and that therefore the sun must have been hanging in the sky before she was born, he reiterates the statement that the goddess and the sun are one and the same. For although she will continue to shine as long as heaven and earth endure, she was born in Japan, and her descendants to this day rule over the empire. The difficulty of reconciling the statements that the world was plunged into darkness when she retired into the cavern, and that darkness did not exist before she was born is one that would strike even a child’s intelligence. The critic need not make so much fuss about this point, as if it were entirely a new discovery of his own. The very inconsistency is

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 the proof of the authenticity of the record, for who would have gone out of his way to invent a story apparently so ridiculous and incredible. The acts of the gods are not to be explained by ordinary principles. Man’s intelligence is limited, and there are many things which transcend it.

If we reflect that although Izanagi had to kindle a light when he visited the nether world, because of the darkness which reigned there, while the opposite was the case in the upper world, although the sun-goddess had not yet come into being, it will be clear that was some cause, which we cannot explain, for the darkness of the nether world, and for light existing on the earth. Some principle was evidently at work with which we are unacquainted. After the birth of the sun-goddess, no light could be obtained except from her brightness, as she had been appointed to illuminate the space between heaven and earth, which accounts for night covering the earth when she went into the cave.

Many other miracles occurred in the age of the gods, the truth of which was not disputed until men were taught by Chinese philosophy to analyse the acts of the gods by the aid of their own feeble intelligence. The reason assigned for disbelieving in miracles is that they cannot be explained, but in fact although the age of the gods has passed away, wondrous miracles surround us on all sides. For instance, is the earth suspended in space or does it rest upon something else? It if be said that the earth rests upon something else, then what is it that supports that something else? According to one Chinese theory the earth is a globe, suspended in space with the heavens revolving round it. But even if we suppose the heavens to be full of air, no ordinary principles will account for the land and sea being suspended in space without moving. The explanation offered is as miraculous as the supposition

title: Page:TASJ-1-3.djvu/143


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 made. It seems plausible enough to say that the heavens are merely air, and are without any definite form. If this be true there is nothing but air outside the earth, and this air must be either infinite or finite in extent. If it is infinite in extent, we cannot fix on any point as its centre, so that it is impossible to understand why the earth should be at rest; for if it be not in the centre it cannot be at rest. If it be finite, what causes the air to condense in one particular spot, and what position shall we assign to it? In any case, all these things are miraculous and strange. How absurd to take these miracles for granted, and at the same time to disbelieve in the wonders of the divine age. Think again of the human body. Seeing with the eyes, hearing with the ears, speaking with the mouth, walking on the feet and performing all manner of acts with the hands are strange things; so also the flight of birds and insects through the air, the blossoming of plants and trees, the ripening of their seeds and fruits are strange; and the strangest of all is the transformation of the fox and tanuki into human form. If rate, weasels and certain birds can see in the dark, why should the gods not have been endowed with a similar faculty?

In reply to an observation of Ichikawa’a that “to obey and revere a sovereign, no matter whether he be good or bad, is the part of women,” after an argument intended to prove that it is not safe to allow subjects to criticise the acts of their prince, Motoöri says, “Thus, even if the prince be bad, to venerate respect and obey him in all things, though it may seem like a woman’s duty, is the right way of action, which does not allow of the obligations of a subject towards his prince ever being violated.”

All the moral ideas which man requires are implanted in his bosom by the gods, and are of the same nature as the instincts which impel him to eat when he is hungry and to drink when he is thirsty. But the morals inculcated by the Chinese philosophers are inventions, and contain something more in addition to natural morality.

title: Page:TASJ-1-3.djvu/144


text:
Page:The Public General Acts of the United Kingdom and Church Assembly Measures 1928 (18 & 19 George V).pdf/1

 □


text:
Page:CTRL0000034607 - Deposition of Ali Alexander, (Dec. 9, 2021).pdf/196

196 to Turning Point for them to organize the bus? Like what was the—I mean, let me rephrase. What was kind of the mechanism for getting people to sign up and then getting them on a bus?

I don't think I know the answer past tweeting the link.

Okay.

And then there being an error in a form and me trying to involve myself in it, getting frustrated, and saying this is stupid. I don't want to be involved and saying you guys fix it. So there's, like, a web form problem. I don't know if the list got exported and sent to them, or if we emailed them and said go to this location at this time. I don't know where it ended.

When you say you tweet or you emailed somebody "you guys fix it," are you talking about Nathan and Turning Point?

Nathan and the web team.

Okay. The Stop the Steal people.

Volunteers.

Okay.

 * BY :

You said earlier that when you started planning your event on January 6th, you were not working with the Kremers. Did you do an event with the Kremers in Women for America First in November in Washington, D.C.?

Yes.

Can you—so were you all cosponsors? What was the relationship like in doing the event on November—it is a November 14th event. Is that correct?

I believe so.

It's a March for Trump at Freedom Plaza?


text:
Page:CTRL0000034607 - Deposition of Ali Alexander, (Dec. 9, 2021).pdf/197

197 Well, it wasn't supposed to be—it's not—it's tough, man. I don't think it's called that.

Okay.

Okay. My understanding is that it's called the Stop the Steal rally.

Okay.

Now what happened is—and my text messages reflect this—is they lobbied me to say let's take Stop the Steal to Washington, D.C. I was very skeptical that we could pull off something like that. We have no funding, no nothing, no nothing. And I'm telling people to go to D.C. in it was either a week's notice or two weeks' notice. Maybe it was two weeks' notice.

And Amy said, Ali, we've been through the permit process. Have you?

And I said, Never.

And they said, Okay. Well, we'll handle it for you. It will be you event. You can pick the run of show and all of that."

What happened is that they, I think, I think amended an existing permit that they had for January. I guess they were going to, like, protest—participate in the inauguration that they had preelection day. And they amended it for whatever. There was—I don't know what was going on and the event slowly got hijacked to the point where their logo is sitting in front of it.

And we were basically blackmailed or threatened that if we got up on stage and plugged the broader coalition, which had a retweet agreement and an agreement that we not put our own independent logos on things, that we would be kicked off an event that was ours. And so, the crowd's understanding was that it was a Stop the Steal event. It's advertised, and its permit probably says Trump March or something silly.

So the speakers that spoke at that event were Stop the Steal speakers?


text:
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198 Not all of them. I got some of my guys in, and a majority of it was theirs. And then at the Supreme Court they had an event. So they marched over to the Supreme Court and then did a—an event. And I think, you know, maybe one of those people is affiliated with Stop the Steal and the rest were them.

So when you say they did an event, did Women for America First have an event at the Supreme Court—

Yes.

—or did Stop—okay. So Stop The Steal did not have the event at the Supreme Court?

No, not at all.

Did you all coordinate the November 14th event with anyone from the Trump campaign?

I don't believe so at all. It was very grassroots.

And did you all coordinate the event with—I think you've been using the term together but I want to make sure—with the White House? Did anyone from the White House coordinate the November 14th event with you?

I don't believe so.

Do you recall President Trump running by in his vehicle, in his motorcade, passing the November 14th event?

I heard about that after the event.

So you weren't aware that was going to happen before?

Not at all.

And you said that you didn't have any money or the two weeks' notice. How did you all raise money for the event on November 14th?

Tweeting.


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Page:CTRL0000034607 - Deposition of Ali Alexander, (Dec. 9, 2021).pdf/199

199 And how did the money actually come in though? How it was donated to you?

Through Donorbox.

Okay. Through the stopthesteal.us?

Yeah, I believe so, unless that aligns with my, you know, personal website. But I think we were trying to get away from that as soon as possible, yeah, so.

Did you and Women for America First have an agreement that they would raise certain funds and you would raise certain funds?

No. Because they, after I let them—after I had authorized them to get a permit on behalf of Stop the Steal, they started ghosting us, claimed that someone had died in the family, proceeded to get into fights. And then it was a big question of, well, how is everything getting paid for if you're not asking me to raise the money or transfer money. And that was a weird, bizarre thing.

So what I should clarify and say is Stop the Steal funds for November 14th were mainly used for travel expenses. We didn't pay for the staging. We didn't pay for any of that other stuff, Porta Potties. And, you know, so we didn't have an agreement. There was just—it was a—yeah.

 * BY :

Real quick. I wanted to go back because it sounds like you said if it wasn't my personal website. Did you—you had a personal website for fundraising, or maybe I misunderstood.

That we've talked about before. So alialexander.org. The first part is Stop the Steal where it's basically, I'm a one-man show, recruiting people into it. And my existing customers and my existing donors are mainly donating to me, but then some people who see my tweets, and some of my friends are recommending that people


text: User:SnowyCinema/P/Under Dispute

title: User:SnowyCinema/P/Under Dispute


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 It will be convenient to consider the various instances of mental conformation, most needful to be regarded in our modes of culture, under the two general classes ofThose which must be specified on account of some apparent deficiency of intellectual structure, and, Those which claim regard on account of some peculiar talent, or a general superiority of understanding.

For the first then of these two classes. The instances most easily discriminated are those in which a morbid delicacy of constitution impairs the power of attention, and produces a wayward listlessness, and general inability to hold to any train of ideas, beyond a few moments. These cases are not likely to be mistaken; nor can there be a question as to the course to be pursued, which should aim at nothing but the corroboration of the animal economy, Ill health, whether accidental or constitutional, never fails to make itself apparent in other modes than in the mere in-disposition to learn; and therefore a reluctance to learn, falsely excused on the plea of ill health, may be readily detected. Real disease is sure to be indicated by want of appetite, deficient muscular substance, unquiet sleep, and fitful animal spirits. The treatment of such cases does not appertain to our subject. Need it be said that there can be no greater cruelty than that of working a brain poorly supplied with blood, and wanting in nervous energy!

And yet there is much that may be done, even with a sickly child, in keeping the mind alivetasks and books out of the question. Sickliness, intellectually considered, is infancy protracted; and the mental treatment proper to a healthy child of three or four years old, is nearly what must be resorted to with an infirm one of ten or twelve. A child must be labouring under active disease who will not listen to desultory, yet instructive conversation, or to a little reading. ‘Those ingenious devices too, for conveying instruction, which we should discard generally, may be


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 shall not a father's good sense and paternal compassion rescue his own children from the miseries attaching to this worship of the gods of Greece and Rome?

This ill considered usage props itself a good deal, upon the vulgar adage, thatWhat man has done, man may do. Yes, man in the abstract, may do whatever man in the abstract, has done. But is it true that whatever William or Francis has accomplished, John and Samuel, by sufficient endeavours, may also achieve? Any such supposition we leave to those who have passed their days in a cloister. I presume that none who are conversant with human nature need any refutation to be advanced of theories such as these. In aiding nature we must ever be willing to yield to the plain indication of her intentions; nor are there any more legible or more unalterable than those which declare what each mind is fit for, and what every man may reasonably attempt.

And let it be allowed me, in this place, to remind the zealous advocates of classical learning, as proper for all, that the actual effect of their endeavours so to extend this system of training, is to send forth into society, every year, many who retain through life a vivid resentment of the wrong that has been done them at school, and who, instead of being indifferent spectators of the controversy now agitated, and likely to be still further prosecuted, on this very question, are prompt to join in the outcry against Latin and Greek, in terms of embittered scorn. But these same persons, wisely treated at school, might have ranged themselves on the other side, and have given their useful support to methods which they would readily admit to be proper to some, though not to all: good sense, not prejudiced by unhappy recollections, would secure a vote from such persons in favour of learned institutions. In fact it 1s not uncommon to meet with men of absolutely no education and of limited intelligence who yet anxiously endeavour to


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 secure a classical education for a clever son:they do not despise learning, if they have not been made to quarrel with it personally in early life. Thus it is that some who have risen to competency or opulence from the lowest ranks, and who can barely write their names, are seen to be the liberal supporters of educational institutions; while those of the same intellectual stamp who have themselves endured the discipline of a grammar school, speak with acrid contempt of classical learning.

On some accounts it may be well, as I have already said, to send non-intellectual children to school; but really so long as it continues to be the practice to cram all with the fragments of dead men’s bones (for it is the bones only of classical literature that can be given to those who have no taste) there may be good reason for retaining such at home.

If it be supposed then that parents, exercising a sound discretion, and being convinced that their children are not naturally endowed with intellectual tastes, have resolved to exclude the learned languages from their system of education; yet it will not follow that one or two of the modern languages may not be taught in such a family. What has been said already of the guns may be said also of the unintelligent, in this respect. Beside the comparative accessibility of the European languages, and the facilities for teaching them in a colloquial method, they may easily be made attractive to almost the dullest minds. From the entire mass of ancient literature hardly the quantity of five pages can be gleaned of a sort which will entertain a boy of dull intellect; but from the literature of France, Spain, Italy, and Germany, it is easy to collect abundant materials, such as will stimulate the heaviest minds.

Or if the languages, altogether, are relinquished as unattainable, or as not likely to be useful, there are means in abundance, suited to the purpose of quickening inert


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, and of excluding frivolous or sensual tastes. If there be any manipulative or operative tact, let the laboratory be resorted tonot to philosophize, but to transmute, to smelt, to crystalize, to sublimate, to inflate balloons, and to ply electric batteries. Or if there be any faculty of observation, and any industry of collection, we may set a-going the museum of natural historythe hortus siccus, and the collection of geological specimens. If there be a constructive and mechanical turn, we have at our command the various branches of the applicate sciences; and one of the best pursuits in the case supposedland-surveying, mensuration, and the art of the civil engineer. I venture to say that it is hardly an instance in a hundred in which, if a boy is not absolutely mindless, he may not, properly dealt with, be brought to display a degree of zest in pursuing some one or more of these tangible and intelligible sciences. In most cases, if we will but condescend to try the proper means, the sluggish faculties may be at length brought, one by one, into play, until not merely a fair amount of general information has been imparted, but the individual has been, if one might use the expression, put into amicable communication with the world of mind, and for ever rescued from the ignominy of ignorance. A kindly, animated, condescending treatmentversatile in its measures, and quick to catch any indications of natural taste, may work wonders with common minds. Home education might perhaps win its brightest honours on this very ground.

The actual want of mind is to be carefully discriminated from the less usual case of mind dormant;the early appearances being sometimes nearly the same. It may be thought that little danger is incurred on this ground, inasmuch as it may be supposed that a latent faculty will not fail to evolve itself in due season. But it is not quite certain that it will always do so; and on the contrary, continue


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 a combination of many excellencies, for it includes that ready apprehension of the bearings of things which belongs to the mere man of business, and without which no one can succeed in the management of any affairs, along with so much, at least, of the philosophic faculty as serves to elevate the subject of it above the level of vulgar motives, expanding the views, bringing the mind into correspondence with abstract and universal principles, and enabling it to adapt general principles to those sudden and unusual occasions when inferior minds are soon bewildered, or go wrong. Again: this species of superiority implies more than a spice of the imaginative element, without which there can be no genius, no greatness, no richness or freedom, no soul, no appliancy of talents, no harmony of purposes, no energetic hold of generous sentiments. A mind thus distinguished (and perhaps the prevalence of a better system of education would make it appear that such are not so rare as we have been used to think) such a mind is clearly destined for public life, and the care of it is no light responsibility for the teacher or parent.

The facts on record whence an opinion must be drawn, lead us to believe that, while the genius of the poet or the philosopher may long he unsuspected, and the subject of it actually occupy a place below the line of mediocrity, it is otherwise with the class of minds we are now speaking of, which, in all instances now occurring to my recollection, have displayed their superiority at an early age. Whatever wilfulness or irregularity may have belonged, in such cases, to the youththe boy and the child has predicted, in an unquestionable tone, his future greatness. A clear and happy comprehension of whatever is offered in the ordinary course of studya steady spontaneous perseverance in achieving whatever has once presented itself to the mind as desirable, a solidity of judgment, ten years in advance of the actual age, a disposition to generalize, in relation to