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Rh become better educated. Above all, this reformed clergy was placed under the authority of the Papacy; the road to Rome became familiar to them. On the one hand there was a political alliance between the popes and the Mayors of the Palace; on the other relations were renewed between the clergy of what had been Gaul and the Papacy. Thus was recovered the idea of Christian unity in one sole Church under the authority of the Pope, as the successor of the apostle Peter.

We have hitherto spoken chiefly of the secular Church, but in even a summary account of the Church of the Merovingian period a place must be found for the monasteries. As early as the fifth century, before the conquest of Clovis, famous abbeys had arisen upon Gallic soil. Such were Ligugé near Poitiers, Marmoutier and St Martin in the territory of Tours, St Honorat on one of the islands of Lerins, St Victor at Marseilles. In the time of Clovis Caesarius founded in the town of Arles one monastery for men and another for women. Under Clovis and his successors monasteries rapidly increased in number. Childebert I founded that of St Vincent, close to the gates of Paris, afterwards to be known as St Germain-des-Près; Chlotar I founded St Médard of Soissons, while Radegund, the Thuringian wife whom he had repudiated, built Ste Croix of Poitiers. To Guntram is due the foundation of St Marcel of Chalon-sur-Saône, and the extension of St Benignus of Dijon. Private persons followed the example of the kings. Aridius, a friend of Gregory of Tours, founded on one of his estates the monastery which from his name was known as St Yrieix. All these monasteries were placed under the charge of the bishop, who visited them and if necessary recalled the monks to their duty. At the head of the household was placed an abbot, generally chosen by the founder or his descendants, but in some cases elected by the community, subject to the bishop's confirmation. Each monastery was independent of the rest, and had a rule — regula — of its own, based upon principles borrowed from the early monks in Egypt, from Pachomius, Basil and the writings of Cassian and Caesarius of Arles. The abbeys did not as yet form congregations obeying the same rule. Since they confined themselves to serving as a refuge for souls wounded in the battle of life, they had no influence on the outside world. They were not centres of the religious life radiating an influence beyond the walls of the cloister and exercising a direct action upon the Church. This type of monastic life was the creation of an Irish monk, Columbanus, who landed on the Continent about the year 585. He settled in the kingdom of Guntram, and established, in the neighbourhood of the Vosges, three monasteries, Annegray, Luxeuil (known in Roman times for its medicinal baths), and Fontaines. These three houses were under his direction and he gave them a common rule, which was distinguished by its extreme severity. Obedience was required of the monk "even unto death," according to the example of Christ, who was faithful to


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 languages; and thus commenced that celebrated scientific discussion so well known to all men, as the Pickwick controversy.

But this base attempt to injure Mr. Pickwick, recoiled upon the head of its calumnious author. The seventeen learned societies unanimously voted the presumptuous Blotton an ignorant meddler, and forthwith set to work upon more treatises than ever. And to this day the stone remains, an illegible monument of Mr. Pickwick's greatness, and a lasting trophy to the littleness of his enemies.

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 the sublime—Mr. Blotton, we say, with the doubt and cavilling peculiar to vulgar minds, presumed to state a view of the case, as degrading as ridiculous. Mr. Blotton, with a mean desire to tarnish the lustre of the immortal name of Pickwick, actually undertook a journey to Cobham in person, and on his return, sarcastically observed in an oration at the club, that he had seen the man from whom the stone was purchased; that the man presumed the stone to be ancient, but solemnly denied the antiquity of the inscription—inasmuch as he represented it to have been rudely carved by himself in an idle mood, and to display letters intended to bear neither more nor less than the simple construction of—"BILL STUMPS, HIS MARK;" and that Mr. Stumps, being little in the habit of original composition, and more accustomed to be guided by the sound of words than by the strict rules of orthography, had omitted the concluding "L" of his christian name.

The Pickwick Club (as might have been expected from so enlightened an Institution, received this statement with the contempt it deserved, expelled the presumptuous and ill-conditioned Blotton, and voted Mr. Pickwick a pair of gold spectacles, in token of their confidence and approbation; in return for which, Mr. Pickwick caused a portrait of himself, to be painted, and hung up in the club room.

Mr. Blotton though ejected was not conquered. He also wrote a pamphlet, addressed to the seventeen learned societies, native and foreign, containing a repetition of the statement he had already made, and rather more than half intimating his opinion that the seventeen learned societies were so many "humbugs." Hereupon the virtuous indignation of the seventeen learned societies, native and foreign, being roused, several fresh pamphlets appeared; the foreign learned societies corresponded with the native learned societies; the native learned societies translated the pamphlets of the foreign learned societies into English; the foreign learned societies translated the pamphlets of the native learned societies into all sorts of


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 itself. After a hearty breakfast, the four gentlemen sallied forth to walk to Gravesend, followed by a man bearing the stone in its deal box. They reached that town about one o'clock (their luggage they had directed to be forwarded to the City, from Rochester), and being fortunate enough to secure places on the outside of a coach, arrived in London in sound health and spirits, on that same afternoon.

The next three or four days were occupied with the preparations which were necessary for their journey to the borough of Eatanswill. As any reference to that most important undertaking demands a separate chapter, we may devote the few lines which remain at the close of this, to narrate, with great brevity, the history of the antiquarian discovery.

It appears from the Transactions of the Club, then, that Mr. Pickwick lectured upon the discovery at a General Club Meeting, convened on the night succeeding their return, and entered into a variety of ingenious and erudite speculations on the meaning of the inscription. It also appears that a skilful artist executed a faithful delineation of the curiosity, which was engraven on stone, and presented to the Royal Antiquarian Society, and other learned bodies—that heart-burnings and jealousies without number, were created by rival controversies which were penned upon the subject—and that Mr. Pickwick himself wrote a Pamphlet, containing ninety-six pages of very small print, and twenty-seven different readings of the inscription. That three old gentlemen cut off their eldest sons with a shilling a-piece for presuming to doubt the antiquity of the fragment—and that one enthusiastic individual cut himself off prematurely, in despair at being unable to fathom its meaning. That Mr. Pickwick was elected an honorary member of seventeen native and foreign societies, for making the discovery; that none of the seventeen could make anything of it; but that all the seventeen agreed it was very extraordinary.

Mr. Blotton, indeed—and the name will be doomed to the undying contempt of those who cultivate the mysterious and


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 shades of dusk 'till the earliest light of morning, it still stands motionless in the same place, listening to the music of my iron chain, and watching my gambols on my straw bed."

At the end of the manuscript was written, in another hand, this note:

[The unhappy man whose ravings are recorded above, was a melancholy instance of the baneful results of energies mis- directed in early life, and excesses prolonged until their con- sequences could never be repaired. The thoughtless riot, dissipation, and debauchery of his younger days, produced fever and delirium. The first effects of the latter was the strange delusion, founded upon a well-known medical theory, strongly contended for by some, and as strongly contested by others, that an hereditary madness existed in his family. This produced a settled gloom, which in time developed a morbid insanity, and finally terminated in raving madness. There is every reason to believe that the events he detailed, though distorted in the description by his deceased imagination, really happened. It is only matter of wonder to those who were acquainted with the vices of his early career, that his passions, when no longer controlled by reason, did not lead him to the commission of still more frightful deeds.]

Mr. Pickwick's candle was just expiring in the socket, as he concluded the perusal of the old clergyman's manuscript; and when the light went suddenly out, without any previous flicker by way of warning, it communicated a very considerable start to his excited frame. Hastily throwing off such articles of clothing as he had put on when he rose from his uneasy bed, and casting a fearful glance around, he once more scrambled hastily between the sheets, and soon fell fast asleep.

The sun was shining brilliantly into his chamber when he awoke, and the morning was far advanced. The gloom which had oppressed him on the previous night, had disappeared with the dark shadows which shrouded the landscape, and his thoughts and feelings were as light and gay as the morning


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 "It was a fine struggle that; for he was a tall strong man, fighting for his life; and I, a powerful madman, thirsting to destroy him. I knew no strength could equal mine, and I was right. Right again, though a madman! His struggles grew fainter. I knelt upon his chest, and clasped his brawny throat firmly with both hands. His face grew purple; his eyes were starting from his head, and with protruded tongue, he seemed to mock me. I squeezed the tighter.

"The door was suddenly burst open with a loud noise, and a crowd of people rushed forward, crying aloud to each other to secure the madman.

"My secret was out; and my only struggle now was for liberty and freedom. I gained my feet before a hand was on me, threw myself among my assailants, and cleared my way with my strong arm, as if I bore a hatchet in my hand, and hewed them down before me. I gained the door, dropped over the banisters, and in an instant was in the street.

"Straight and swift I ran, and no one dared to stop me. I heard the noise of feet behind, and redoubled my speed. It grew fainter and fainter in the distance, and at length died away altogether: but on I bounded, through marsh and rivulet, over fence and wall, with a wild shout which was taken up by the strange beings that flocked around me on every side, and swelled the sound, till it pierced the air. I was borne upon the arms of demons who swept along upon the wind, and bore down bank and hedge before them, and spun me round and round with a rustle and a speed that made my head swim, until at last they threw me from them with a violent shock, and I fell heavily upon the earth. When I woke I found myself here—here in this gay cell where the sun-light seldom comes, and the moon steals in, in rays which only serve to show the dark shadows about me, and that silent figure in its old corner. When I lie awake, I can sometimes hear strange shrieks and cries from distant parts of this large place. What they are, I know not; but they neither come from that pale form, nor does it regard them. For from the first


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148 His Father even unto the death of the cross. The smallest peccadillo, the least negligence in service, was punished with strokes of the rod. The monk must have no possessions; he must never even use the word "my." This rule became common to all the other abbeys which were founded subsequently by Columbanus himself or his disciples. For Columbanus did not remain undisturbed within the walls of Luxeuil. Twice he was torn from his refuge by Brunhild, whose orders he refused to obey. He wandered through Champagne, and under his influence a monastery arose at Rebais and convents for women at Faremoutiers and Jouarre. Later he found his way to the shores of the Lake of Constance in Alemannia where his disciple Gallus founded the monastery which bore his name, St Gall. He ended his days on 23 November 615 in Italy, where the monastery of Bobbio claims him as its founder. Loyal disciples of his had reformed or founded in Gaul a large number of monasteries; in no similar period were so many founded as between the years 610 and 650. We can mention only the most famous — Echternach, Prüm, Etival, Senones, Moyenmoutier, St Mihiel-sur- Meuse, Malmédy, and Stavelot. Many of these monasteries received from one hundred to two hundred monks.

All these abbeys obeyed the same rule and were animated by the same spirit; they formed a sort of congregation. In general they declared themselves independent of the bishop — ad modum Luxovensium. They chose their abbots and administered their property freely. Moreover these monks did not confine themselves within the walls of their monasteries; they desired to play a part in the Church. St Wandrille claimed that the monks should not merely be allowed to count the years which they spent in the cloister, but those also in which they travelled in the service of God. The disciples of Columbanus were preachers like himself; they proclaimed the necessity of penance, the expiation of every mistake according to a fixed scale, as in the rule of the monastery, and at this time penitentials began to be widely circulated. The sense of sin became very keen among the people, and they multiplied gifts to the Church in order to atone for their transgressions. The monks also became missionaries; each abbey was, so to speak, the head-quarters of a mission. St Gall completed the conversion of the Alemans, Eustasius abbot of Luxeuil converted the heretical Warasci in the neighbourhood of Besançon and went to preach the Gospel in Bavaria. But the very number of these monasteries caused the defects of the rule of Columbanus to be quickly perceived. This rule did not provide for the administration of the monastery; it did not prescribe, hour by hour, the employments of the day; then, again, it was too severe, too crushing, and often reduced men to despair. Now, about a hundred years earlier (c. 529), Benedict of Nursia had given to the monastery of Monte Cassino an admirable rule; this rule was not known in France until after the death of Columbanus and the remarkable growth of monasteries


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 "For many weeks I thought of poison, and then of drowning, and then of fire. A fine sight the grand house in flames, and the madman's wife smouldering away to cinders. Think of the jest of a large reward, too, and of some sane man swinging in the wind for a deed he never did, and all through a madman's cunning! I thought often of this, but I gave it up at last. Oh! the pleasure of stropping the razor day after day, feeling the sharp edge, and thinking of the gash one stroke of its thin bright edge would make!

"At last the old spirits who had been with me so often before whispered in my ear that the time was come, and thrust the open razor into my hand. I grasped it firmly, rose softly from the bed. and leaned over my sleeping wife. Her face was buried in her hands. I withdrew them softly, and they fell listlessly on her bosom. She had been weeping; for the traces of the tears were still wet upon her cheek. Her face was calm and placid; and even as I looked upon it, a tranquil smile lighted up her pale features. I laid my hand softly on her shoulder. She started—it was only a passing dream. I leant forward again. She screamed, and woke.

"One motion of my hand, and she would never again have uttered cry or sound. But I was startled, and drew back. Her eyes were fixed on mine. I know not how it was, but they cowed and frightened me; and I quailed beneath them. She rose from the bed, still gazing fixedly and steadily on me. I trembled; the razor was in my hand, but I could not move. She made towards the door. As she neared it, she turned, and withdrew her eyes from my face. The spell was broken. I bounded forward, and clutched her by the arm. Uttering shriek upon shriek, she sunk upon the ground.

"Now I could have killed her without a struggle; but the house was alarmed. I heard the tread of footsteps on the stairs. I replaced the razor in its usual drawer, unfastened the door, and called loudly for assistance.

"They came, and raised her, and placed her on the bed. She lay bereft of animation for hours; and when life, look,


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 in a dull leaden coffin, than borne an envied bride to my rich, glittering house. I should have known that her heart was with the dark-eyed boy whose name I once heard her breathe in her troubled sleep; and that she had been sacrificed to me, to relieve the poverty of the old white-headed man, and the haughty brothers.

"I don't remember forms or faces now, but I know the girl was beautiful. I know she was; for in the bright moonlight nights, when I start up from my sleep, and all is quiet about me, I see, standing still and motionless in one corner of this cell, a slight and wasted figure with long black hair, which streaming down her back, stirs with no earthly wind, and eyes that fix their gaze on me, and never wink or close. Hush! the blood chills at my heart as I write it down—that form is her's; the face is very pale, and the eyes are glassy bright; but I know them well. That figure never moves; it never frowns and mouths as others do, that fill this place sometimes; but it is much more dreadful to me, even than the spirits that tempted me many years ago—it comes fresh from the grave; and is so very death-like.

"For nearly a year I saw that face grow paler; for nearly a year I saw the tears steal down the mournful cheeks, and never knew the cause. I found it out at last though. They could not keep it from me long. She had never liked me; I had never thought she did: she despised my wealth, and hated the splendour in which she lived;—I had not expected that. She loved another. This I had never thought of. Strange feelings came over me. and thoughts, forced upon me by some secret power, whirled round and round my brain. I did not hate her, though I hated the boy she still wept for. I pitied—yes, I pitied—the wretched life to which her cold and selfish relations had doomed her. I knew that she could not live long, but the thought that before her death she might give birth to some ill-fated being, destined to hand down madness to its offspring, determined me. I resolved to kill her.


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 knew that madness was mixed up with my very blood, and the marrow of my bones; that one generation had passed away without the pestilence appearing among them, and that I was the first in whom it would revive. I knew it must be so that so it always had been, and so it ever would be: and when I cowered in some obscure corner of a crowded room, and saw men whisper, and point, and turn their eyes towards me, I knew they were telling each other of the doomed madman; and I slunk away again to mope in solitude.

"I did this for years; long, long years they were. The nights here are long sometimes—very long; but they are nothing to the restless nights, and dreadful dreams I had at that time. It makes me cold to remember them. Large dusky forms with sly and jeering faces crouched in the corners of the room, and bent over my bed at night, tempting me to madness. They told me in low whispers, that the floor of the old house in which my father's father died, was stained with his own blood, shed by his own hand in raging madness. I drove my fingers into my ears, but they screamed into my head till the room rang with it, that in one generation before him the madness slumbered, but that his grandfather had lived for years with his hands fettered to the ground, to prevent his tearing himself to pieces. I knew they told the truth—I knew it well. I had found it out years before, though they had tried to keep it from me. Ha! ha! I was too cunning for them, madman as they thought me.

"At last it came upon me, and I wondered how I could ever have feared it. I could go into the world now, and laugh and shout with the best among them. I knew I was mad, but they did not even suspect it. How I used to hug myself with delight, when I thought of the fine trick I was playing them after their old pointing and leering, when I was not mad, but only dreading that I might one day become so! And how I used to laugh for joy, when I was alone, and thought how well I kept my secret, and how quickly my kind friends would have fallen from me, if they had


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 "Let us celebrate this happy meeting with a convivial glass," said he. This proposition, like the other, was received with unanimous applause. Having himself deposited the important stone in a small deal box, purchased from the landlady for the purpose, he placed himself in an arm-chair at the head of the table; and the evening was devoted to festivity and conversation.

It was past eleven o'clock—a late hour for the little village of Cobham—when Mr. Pickwick retired to the bed-room which had been prepared for his reception. He threw open the lattice-window, and setting his light upon the table, fell into a train of meditation on the hurried events of the two preceding days.

The hour and the place were both favourable to contemplation; Mr. Pickwick was roused by the church-clock striking twelve. The first stroke of the hour sounded solemnly in his ear, but when the bell ceased the stillness seemed insupportable;—he almost felt as if he had lost a companion. He was nervous and excited; and hastily undressing himself and placing his light in the chimney, got into bed.

Every one has experienced that disagreeable state of mind, in which a sensation of bodily weariness in vain contends against an inability to sleep. It was Mr. Pickwick's condition at this moment: he tossed first on one side and then on the other; and perseveringly closed his eyes as if to coax himself to slumber. It was of no use. Whether it was the unwonted exertion he had undergone, or the heat, or the brandy and water, or the strange bed—whatever it was, his thoughts kept reverting very uncomfortably to the grim pictures down stairs, and the old stories to which they had given rise in the course of the evening. After half an hour's tumbling about, he came to the unsatisfactory conclusion, that it was of no use trying to sleep; so he got up, and partially dressed himself. Anything, he thought, was better than lying there fancying all kinds of horrors. He looked out of the window—it was very dark. He walked about the room—it was very lonely.


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 On the entrance of his friends, that gentleman laid down his knife and fork, and with a mournful air advanced to meet them.

"I did not expect to see you here," he said, as he grasped Mr. Pickwick's hand. "It's very kind."

"Ah!" said Mr. Pickwick, sitting down, and wiping from his forehead the perspiration which the walk had engendered.

"Finish your dinner, and walk out with me. me. I wish to speak to you alone."

Mr. Tupman did as he was desired; and Mr. Pickwick having refreshed himself with a copious draught of ale, waited his friend's leisure. The dinner was quickly despatched, and they walked out together.

For half an hour, their forms might have been seen pacing the churchyard to and fro, while Mr. Pickwick was engaged in combatting his companion's resolution. Any repetition of his arguments would be useless; for what language could convey to them that energy and force which their great originator's manner communicated? Whether Mr. Tupman was already tired of retirement, or whether he was wholly unable to resist the eloquent appeal which was made to him, matters not, he did not resist it at last.

"It mattered little to him," he said, "where he dragged out the miserable remainder of his days: and since his friend laid so much stress upon his humble companionship, he was willing to share his adventures."

Mr. Pickwick smiled; they shook hands; and walked back to re-join their companions.

It was at this moment that Mr. Pickwick made that immortal discovery, which has been the pride and boast of his friends, and the envy of every antiquarian in this or any other country. They had passed the door of their inn, and walked a little way down the village, before they recollected the precise spot in which it stood. As they turned back, Mr. Pickwick's eye fell upon a small broken stone, partially buried in the ground, in front of a cottage door. He paused.


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OWARDS the end of the third month, when out in the country the orchards were no longer at their best and the song of the wild birds had lost its first freshness, Murasaki’s Spring Garden seemed only to become every day more enchanting. The little wood on the hill beyond the lake, the bridge that joined the two islands, the mossy banks that seemed to grow greener not every day but every hour—could anything have looked more tempting? ‘If only one could get there!’ sighed the young people of the household; and at last Genji decided that there must be boats on the lake. They were built in the Chinese style. Every one was in such a hurry to get on board that very little time was spent in decorating them, and they were put into use almost as soon as they would float. On the day when they were launched the Water Music was played by musicians summoned from the Imperial Board of Song. The spectacle was witnessed by a large assembly of princes, noblemen and courtiers, and also by the Empress Akikonomu, who was spending her holidays at the New Palace.

Akikonomu remembered Murasaki’s response to her present: it had been tantamount to saying ‘Do not visit me now, but in the spring-time when my garden will be at its best.’ Genji too was always saying that he wanted

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 boughs. The ivy and the moss crept in thick clusters over the old trees, and the soft green turf overspread the ground like a silken mat. They emerged upon an open park, with an ancient hall, displaying the quaint and picturesque architecture of Elizabeth's time. Long vistas of stately oaks and elm trees appeared on every side: large herds of deer were cropping the fresh grass; and occasionally a startled hare scoured along the ground, with the speed of the shadows thrown by the light clouds which swept across a sunny landscape like a passing breath of summer.

"If this," said Mr. Pickwick, looking about him, "if this were the place to which all who are troubled with our friend's complaint came, I fancy their old attachment to this world would very soon return."

"I think so too," said Mr. Winkle.

"And really," added Mr. Pickwick, after half an hour's walking had brought them to the village, "really, for a misanthrope's choice, this is one of the prettiest and most desirable places of residence I ever met with."

In this opinion also, both Mr. Winkle and Mr. Snodgrass expressed their concurrence; and having been directed to the Leathern Bottle, a clean and commodious village ale-house, the three travellers entered, and at once inquired for a gentleman of the name of Tupman.

"Show the gentlemen into the parlour, Tom," said the landlady.

A stout country lad opened a door at the end of the passage, and the three friends entered a long, low-roofed room, furnished with a large number of high-backed leather-cushioned chairs, of fantastic shapes, and embellished with a great variety of old portraits and roughly-coloured prints of some antiquity. At the upper end of the room was a table, with a white cloth upon it, well covered with a roast fowl, bacon, ale, and et ceteras; and at the table sat Mr. Tupman, looking as unlike a man who had taken his leave of the world, as possible.


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152 of Savignae, Savignec, Sévigné, Savigneux. Many of these estates, especially in the north and east, changed their names after the invasions, taking the names of their barbarian owners. Thus Theodonis villa, Thionville, Ramberti villare, Rambervillers, Arnulfi curtis, Harcourt, Bodegiseli vallis, Bougival near Paris. In the seventh century some estates took the name of the saint to whom the church was dedicated: Dompiere, Dommartin, St Pierre, St Martin. Some villae again took their names from some particular variety of trees or plantations; Roboretum has become Rouvray, Rouvres; Rosariae and Cannaberiae have given us the names of our modern villages Rosières and Chennevières. It often happened that through sale, exchange, or division among brothers, a villa was divided between several owners, but it none the less retained its unity and organisation.

The lands of the villa were divided into two portions. One, consisting of the lands lying round about the house of the owner, was farmed directly by him. The other portion was divided up into lots or holdings (mansi), of which the owner gave the use to his slaves, his lidi, or to freemen; whence comes the distinction between mansi serviles, lidiles and ingenuiles, of which we have spoken above. Each tenant cultivated his holding for his own profit, but in return for its use was obliged to pay a rent to the owner and to render him certain services. The houses occupied by the tenants were either isolated, in the mountainous districts, or grouped together within a small area. A villa was self-sufficing; besides the cultivators there were the workmen who made or repaired the tools and implements. There was a mill and a wine-press which served the whole population of the villa, and often there was a forge also. It had its own chapel, of which the priest (often born on the estate) was appointed by the master, with the consent of the bishop. The woods surrounding the villa remained in possession of the landowner, but he gave the tenants rights of user. Over all the dwellers on the estate he exercised a seigniorial jurisdiction.

There still existed, no doubt, alongside of the great estates or villae a number of small estates belonging to freemen. But these small estates tended to disappear in the course of the seventh century. The fact was that the small proprietors were unable to defend their estates; they had no inducement to sell them, for money would have been of little value to them; accordingly they "commended themselves" to some great man of the neighbourhood, handing over their property to him. He in turn gave them the use of it for life, and thus they were at lest certain of occupying it in security until the end of their days. Previously they had held their lands ex alode or de alode parentum, by inheritance from their ancestors, with the right of using it as they chose; henceforth they held it per beneficium, in consequence of a grant made by the great seignior. When agreements of this kind became frequent, two varieties of landed property were distinguished, allodial lands which


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Rh to show her the Spring Garden. How simple it would all have been if she could merely have walked across to Murasaki’s domain when the fancy seized her, enjoyed herself among the flowers and gone away! But she was now an Empress, an August Being hedged round by sacred statutes and conventions. However, if such liberties were hers no longer, there were in her service many who could enjoy them in her stead, and sending for one of the new boats she filled it with some of the younger and more adventurous of her gentlewomen. It was possible to go by water all the way to the Spring Garden, first rowing along the Southern Lake, then passing through a narrow channel straight towards a toy mountain which seemed to bar all further progress. But in reality there was a way round, and eventually the party found itself at the Fishing Pavilion. Here they picked up Murasaki’s ladies, who were waiting at the Pavilion by appointment. The boats were carved with a dragon’s head at the prow and painted with the image of an osprey at the stern, completely in the Chinese style; and the boys who manned them were all in Chinese costume, with their hair tied up with bright ribbons behind. The lake, as they now put out towards the middle of it, seemed immensely large, and those on board, to whom the whole experience was new and deliciously exciting, could hardly believe that they were not heading for some undiscovered land. At last however the rowers brought them close in under the rocky bank of the channel between the two large islands, and on closer examination they discovered to their delight that the shape of every little ledge and crag of stone had been as carefully devised as if a painter had traced them with his brush. Here and there in the distance the topmost boughs of an orchard showed above the mist, so heavily laden with blossom that it looked as though a bright carpet were spread in mid air. Far away

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Rh were held by the owner in person, and "benefices," of which the use was granted by a large proprietor to another person during the lifetime of the latter.

Many circumstances contributed to multiply these benefices. The Church, which had large estates and could not get them all cultivated by its serfs, lidi and coloni, let parts of them to freemen, who cultivated them, and at the death of the tenant the land returned, in an improved condition, into the hands of the Church. This mode of tenure was already known to the Roman law (precarium). It sometimes happened that in exchange for a grant of this kind, the grantee made a gift to the Church of an estate of similar value belonging to himself. Thenceforward he had the usufruct of both estates, that of the Church as well as his own; but at his death the Church took possession of both. The grantee had the advantage during his life of a doubled income, and on his death the Church doubled its property. But it often happened that the Church, which was, as we know, very powerful, received the lands of private persons in the manner described without adding anything of its own, only conceding to the former owner a life-use of the property. Thus in various ways the allodial lands disappeared, and benefices became every day more numerous.

Up to this point we have seen the beneficiaries solicit the benefice and take the initiative in obtaining it. These beneficiaries remained bound by ties of gratitude to their benefactor, they exerted themselves to serve him and marched with him when he went to battle; they were his vassi. Before long a man's power was measured by the number of his vassi, the army of his clients; and then the great men, in order to increase their clientage, and consequently their influence, began themselves to offer benefices to those whom they desired to attach to themselves and gain as adherents.

The king, or the Mayor of the Palace who replaced him, needed to be able to count on the great men for the wars, whether foreign or civil, in which he engaged. Obligation towards the State was too abstract a conception to be understood, and the mere sense of duty was not strong enough to keep the great men loyal. The king therefore began to distribute lands to these great men. At first he gave them absolutely, but before long these lands were assimilated to the benefices. This evolution took place especially at the time when Charles Martel laid hands upon the property of the Church and distributed it in his own name to his warriors. The property of the Church was inalienable, it could not be given as an absolute possession. The warriors were only the life-tenants of it, and at their death it reverted to the Church. These estates were therefore simply ecclesiastical benefices, granted by the king or the mayor. Once this precedent had been established, estates granted by the king from his own lands were granted on the same conditions, merely for the lifetime of the grantee.


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220 they could just catch sight of Murasaki’s apartments, marked by the deeper green of the willow boughs that swept her courtyards, and by the shimmer of her flowering orchards, which even at this distance seemed to shed their fragrance amid the isles and rocks. In the world outside, the cherry-blossom was almost over; but here it seemed to laugh at decay, and round the palace even the wistaria that ran along the covered alleys and porticos was all in bloom, but not a flower past its best; while here, where the boats were tied, mountain-kerria poured its yellow blossom over the rocky cliffs in a torrent of colour that was mirrored in the waters of the lake below. Water-birds of many kinds played in and out among the boats or fluttered hither and thither with tiny twigs or flower sprays in their beaks, and love-birds roamed in pairs, their delicate markings blending, in reflection, with the frilled pattern of the waves. Here, like figures in a picture of fairyland, they spent the day gazing in rapture, and envied the woodman on whose axe green leaves at last appeared.

Many trifling poems were interchanged, such as: ‘When the wind blows, even the wave-petals, that are no blossoms at all, put on strange colours; for this is the vaunted cape, the Cliff of Kerria Flowers.’ And ‘To the Rapids of Idé surely the channels of our spring lake must bend; for where else hang the kerria-flowers so thick across the rocks?’ Or this: ‘Never again will I dream of the Mountain on the Tortoise’s Back, for here in this boat have I found a magic that shall preserve both me and my name forever from the onset of mortality.’ And again: ‘In the soft spring sunshine even the spray that falls from the rower’s

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Rh oars, sinks soft as scattered petals on to the waveless waters of the lake.’

So captivated were they by this novel experience that they had soon lost all sense of whither they were faring or whence they had come. It was indeed as though the waters had cast a spell of forgetfulness upon their hearts, and when evening came they were still, as it seemed to them, gliding away and away across the lake, to the pleasant strains of the tune called The Royal Deer…. Suddenly the boats halted, the ladies were invited to go ashore, and to their complete surprise found that they were back again at the Fishing Pavilion.

This place was finished in a manner which combined elegance with extreme simplicity. The rooms were indeed almost bare, and as now the rival parties pressed into them, spreading along the empty galleries and across the wide, deserted floors, there was such an interweaving of gay colours as would have been hard to out-do. The musicians were again called upon, and this time played a sequence of little-known airs which won universal applause. Soon they were joined by a troupe of dancers whom Genji had himself selected, drawing up at the same time a list of pieces which he thought would interest such an audience.

It seemed a pity that darkness should be allowed to interfere with these pleasures, and when night came on, a move was made to the courtyard in front of the palace. Here flares were lit, and on the mossy lawn at the foot of the great Steps not only professional musicians, but also various visitors from Court and friends of the family performed on wind and string, while picked teachers of the flute gave a display in the ‘double mode.’ Then all the zitherns and lutes belonging to different members of the

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 installed on ships and on shore to repair instruments and carry out test analyses (Reference C.9.206, p. I-(B)-7).

In addition, CROSSROADS posed other problems (Reference A.1, pp. 20 through 23):

 * Scientific resources were declining from wartime peaks

 * The number of nontechnical Service personnel was diminishing

 * Civilian scientists participating from universities were insistent upon returning by early September

 * Army and Navy budgets were expected to become smaller after the war

 * Obsolete target vessels could not be held available indefinitely.

JOINT TASK FORCE ONE

JTF 1 was organized on 11 January 1946. It followed the basic principles employed during World War II to develop amphibious task forces, but incorporated needs of the scientific program. The joint task force staff comprised Army, Navy, and civilian scientific personnel. This joint staff maintained liaison with the War and Navy Departments, the Manhattan Engineer District, and other government agencies.

CJTF 1 maintained liaison with two boards of special interest, the JCS Evaluation Board and the President's Evaluation Commission. The Evalaution Board was to advise CJTF 1 during preparation for the tests and evaluate test results. The Evaluation Commission was to cooperate with the War and Navy Departments in conducting the tests, and to undertake a study of the tests and to submit its observations to the President along with findings, conclusions, and recommendations (Reference C.9.206, pp. VI-(B)-1 and VI-(B)-2).

JTF 1 was subdivided into eight task groups, each of which performed some specific function. Figure 9 details the structure of JTF 1, which was headquartered on USS Mount McKinley (AGC-7).

Task Group 1.1 (Technical Group)

Task Group (TG) 1.1 was responsible for instrumenting all target ships and target areas. Selected ships assigned to the group were equipped with laboratory facilities to service scientific instruments and record all data. The primary mission of its Drone Boat Unit (Task Unit (TU) 1.1.3) was to obtain early samples of radioactive water after each test and conduct remotely controlled radiological reconnaissances of the lagoon area after shot BAKER. TG 1.1 also did the following:

 * Operated and performed technical services

 * Observed and measured physical phenomena

 * Furnished technical advice and assistance.

32

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Figure 9. Joint Task Force 1 organization, CROSSROADS.

33

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156 and in the time of Gregory of Tours the wealth of these merchants was renowned. But commerce was chiefly in the hands of Byzantines and Jews. The Byzantines, who were generally known by the name of Syrians, whether they came from Asia or from Europe, had important trading- stations at Marseilles, at Bordeaux, at Orleans. When in 585 Guntram made his entry into the last-named city he was welcomed with cries of acclamation in the Syriac language. Simeon Stylites conversed with Syrian merchants who had seen Ste Genevieve at Paris. In 591 a Syrian named Eusebius was even appointed bishop of Paris, and gave offices in the Church to his compatriots. The Jews, on their part, formed prosperous colonies. Maintaining friendly relations with their co-religionists in Italy, Spain, and the East, they were able to give a wide extension to their business, and, as the Christian Church forbade the lending of money at interest, all dealing in money, all banking business, was soon in their hands. Five hundred Jews were settled at Clermont-Ferrand; at Marseilles and Narbonne they were more numerous still. The Jew Priscus acted as agent in purchases made by King Chilperic, who held disputations with him concerning the Holy Trinity.

Intellectual culture naturally declined during the Merovingian period. Nevertheless in the sixth century there are still two names which are celebrated in the history of literature, those of the poet Fortunatus and the historian Gregory of Tours. Fortunatus, it is true, was born in Italy and educated in the Schools of Ravenna; but his verses, with their wealth of mythological allusions, pleased the taste of the Frankish lords and the Merovingian kings, of whom he was to some extent a flatterer. He sang the praises of all the monarchs of his period, Charibert, Sigebert, and Chilperic; he even lavished on Fredegund his paid panegyrics:

Omnibus excellens meritis Fredegundis opima.

Becoming the adviser of Queen Radegund he settled in her neighbourhood at Poitiers. He there became first priest, and then bishop. It was at this period that he wrote those charming notes in verse, thanking Radegund for the delicacies which she sent him and describing, with a slightly sensual gourmandise, the pleasure he derived from a good dinner; but at the same time he finds a more energetic strain in which to deplore the sorrows of Thuringia. And, also doubtless at the request of his patroness, he wrote the fine hymns which the Church still uses in the Vexilla regis prodeunt and the Pange lingua.

If Fortunatus was the sole poet of the Merovingian period Gregory of Tours is almost the sole historian. In his work, the History of the Franks, this troublous period lives again, with its vices, crimes, and passions. The portraits which he gives us of Chilperic, Guntram, and Brunhild are painted with extraordinary vividness. His work manifests real literary power. Critics sometimes speak of the naïveté of Gregory,


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222 household were brought out on to the steps and carefully tuned to the same pitch. A grand concert followed, the piece Was ever such a day? being performed with admirable effect. Even the grooms and labourers who were loitering amid the serried ranks of coaches drawn up outside the great gates, little as they usually cared for such things, on this occasion pricked up their ears and were soon listening with lips parted in wonder and delight. For it was indeed impossible that the strange shrill descants of the Spring Mode, enhanced as they were by the unusual beauty of the night, should not move the most impercipient of human creatures.

The concert continued till dawn. As a return-tune Gay Springtide Pleasures was added to the programme, and Prince Sochi no Miya carried the vocal music back very pleasantly to the common mode by singing Green Willows in the words of which Genji also joined.

Already the morning birds were clamouring in a lusty chorus to which, from behind the curtains, the Empress Akikonomu listened with irritation.

It would have been hard in these days to find a mote in the perfect sunshine of Genji’s prosperity and contentment. But it was noticed with regret by his friends, as a circumstance which must of necessity be painful to him, that Murasaki still bore him no child. It was felt, however, that this misfortune was to some extent remedied by the arrival of his handsome natural daughter (for so Tamakatsura was regarded by the world at large). The evident store which Genji himself set by this lady, becoming a matter

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268 hostilities in Europe between the Lombards and the Gepids. In the war which ensued the Lombards gained the advantage, and the Gepids then sought to win the alliance of Justin by the splendour of their gifts. Baduarius, commanding in Scythia and Moesia, received orders to aid Kunimund, and the Roman forces won a victory over Alboin. The latter, looking around for allies in his turn, appealed to Baian, the Khagan of the Avars, who had just concluded a peace with Sigebert. The Lombards, Alboin urged, were fighting not so much against the Gepids as against their ally Justin, who but recently had refused the tribute which Justinian had conceded. Avars and Lombards united would be irresistible: when Scythia and Thrace were won, the way would be open for an attack upon Constantinople. Baian at first declined to listen to the Lombard envoys, but he finally agreed to give his assistance on condition that he should at once receive one-tenth of all the animals belonging to the Lombards, that half the spoil taken should be his, and that to him should fall the whole territory of the conquered Gepids. The latter were accused before Justin by a Lombard embassy of not having kept the promises which had been the price of the Roman alliance; this intervention secured the neutrality of the Emperor.

We know nothing of the struggle save its issue; the Gepids were defeated on the Danube and driven from their territory, while Kunimund was slain. But his grandson, Reptilanis carried the royal treasure in safety to Constantinople, while it would seem that the Roman troops occupied Sirmium before the Avars could seize the city. Justin dispatched Vitalian, the interpreter, and Komitas as ambassadors to Baian. They were kept in chains while the Avar leader attacked Bonus in Sirmium: this city, Baian claimed, was his by right; it had been in the hands of the Gepids, and should now devolve upon him as spoils of the victory. At the same time he offered conditions of peace which were remarkable for their extreme moderation — he only demanded a silver plate, some gold, and a Scythian toga; he would be disgraced before his allies if he went empty-handed away. These terms Bonus and the bishop of Sirmium felt that they had no authority to accept without the Emperor's approval. For answer Baian ordered 10,000 Kotrigur Huns to cross the Save and ravage Dalmatia, while he himself occupied the territory which had formerly belonged to the Gepids. But he was not anxious for war, and there followed a succession of attempts at negotiation; the Roman generals on the frontier were ready to grant the Avar's conditions, but the autocrat in the capital held fast to his doctrinaire conceptions of that which Rome's honour would not allow her to concede. Targitius and Vitalian were sent to Constantinople to demand the surrender of Sirmium, the payment to Baian of sums formerly received from Justinian by the Kotrigur and Utigur Huns who were now tributary to the Avars, and the delivery of the person of Usdibad, a Gepid fugitive. The Emperor met the proposals with high-sounding


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Rh of common report, together with the tales of her almost unbelievable beauty, soon induced a large number of suitors to seek her hand; which was precisely what he had anticipated. Those of them whose position in life entitled them to confidence had, through suitable channels, already gone so far as to make hints in this direction; while there were doubtless many petty courtiers the flame of whose love burned secretly as a camp fire buried under a pile of stones.

Tō no Chūjō’s sons were, of course, like every one else, under the delusion that she was Genji’s child and took a considerable interest in her. But the principal suitor was Genji’s half-brother Prince Sochi no Miya. It so happened that he had been a widower for three years; he was tired of this comfortless state of life and had made it clear not only that he considered himself a suitable match for Lady Tamakatsura, but also that he should like the wedding to take place immediately. This morning he was still in a very emotional condition; with a wreath of wistaria flowers about his head, he was indulging in languorous airs which confirmed Genji’s previous suspicion that this prince had lately fallen seriously in love. Till now, however, Genji had deliberately pretended not to notice that anything was wrong. When the great tankard was handed round, Prince Sochi said in a doleful voice to Genji: ‘You know, if I were not so fond of you, I should long ago have left this entertainment. It has been a terrible night for me…’ and he recited the poem: ‘Because my heart is steeped in a dye too near to its own blood, life do I prize no longer and in the surging stream shall shortly cast myself away.’

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224 So saying he took the wreath of wistaria from his own head and laid it on Genji’s, quoting the poem: ‘My wreath shall be thine.’ Genji laughingly accepted it and replied: ‘Watch by the flowers of Spring till the last petal be unfolded; then will be time enough to talk of whirlpools and despair.’ So saying he caught hold of his brother and held him fast in his seat, promising that if he would but stay, he should to-day witness a performance far more entertaining than what had gone before.

It so happened that this day marked the opening of the Empress Akikonomu’s Spring Devotions. Most of the visitors not wishing to miss the ceremonies connected with this occasion, asked leave to stay on, and retiring to the guest-rooms, changed into their morning clothes. A few who had urgent business at home reluctantly withdrew from the palace; but on returning later they found that they had missed nothing, for it was close upon noon before the actual ceremony began. The visitors reached the Empress’s apartments in a long procession, headed by Genji himself. The whole Court was there, and though the magnificence of the occasion was partly due to Akikonomu’s own position, it was in large measure a tribute to Genji’s influence and popularity. At Murasaki’s request an offering of flowers was to be made to the presiding Buddha. They were brought by eight little boys disguised some as birds, some as butterflies. The birds carried cherry-blossom in silver bowls; the butterflies, mountain-kerria in golden bowls. They were in reality quite ordinary flowers such as you might find in any country place; but in this setting they seemed to acquire an unearthly glint and splendour. The boys arrived by water, having embarked at the landing-stage in front of Murasaki’s rooms. As they landed at the Autumn domain a sudden gust of wind caught the cherry-blossom in the silver bowls and some of it scattered along

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Rh the bank. The day was cloudless and it was a pretty sight indeed to see the little messengers come out into the sunshine from behind a trailing patch of mist.

It had not been found convenient to set up the regular Musicians’ Tent; but a platform had been constructed under the portico that ran in front of the Empress’s apartments, and chairs had been borrowed that the musicians might be seated in foreign fashion. The little boys advanced as far as the foot of the steps, their offerings held aloft in their hands. Here they were met by incense-bearers who conveyed the bowls to the grand altar and adding their contents to that of the holy flower-vessels, pronounced the ritual of dedication. At this point Yūgiri arrived, bearing a poem from Murasaki: ‘Lover of Autumn, whom best it pleases that pine-crickets should chirp amid the withered grass, forgive the butterflies that trespass from my garden of flowers.’ The Empress smiled. To her own gift of autumn leaves these fictive birds and butterflies were the belated response.

Her ladies, who were at first loyal to the season with which their mistress was identified, had been somewhat shaken in their allegiance by yesterday’s astonishing excursion and came back assuring the Empress that her preference would not survive a visit to the rival park.

After the acceptance of their offerings, the Birds performed the Kalyavinka Dance. The accompanying music was backed by the warbling of real nightingales; while afar off, with strangely happy effect, there sounded the faint and occasional cry of some crane or heron on the lake. All too soon came the wild and rapid passage which marks the close.

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 which, together with all other gospel blessings through Christ, is offered to both Jew and Gentile. Gal. 3.27-29.

Q. What does prophecy say about divine healing?

A. There is more said about it in prophecy than we have time at present to read, but I will just quote a few verses, and the rest can be read at your leisure. “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing.” Isa. 35.5-6. This very prophecy is referred to by Jesus himself in Matt. 11.5-6, where it was daily being fulfilled, “The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.” Another very plain prophecy is found in Isa. 53.4—“Surely he hath borne our griefs, and carried our sorrows.” The fulfillment of this wonderful voice of inspiration is found in Matt. 8.17—“Himself took our infirmities and bore our sickness.”’ It is admitted by all reliable translators and the most eminent Hebrew scholars, such as Barnes, Magee, Young and Leeser, that Isa. 53.4 in its literal rendering corresponds exactly with Matt. 8.17. We see, therefore, that the latter is a direct reference to the former. Then the beautiful prophecy of salvation and healing is found in the following verse, viz.: Isaiah 53.5—“But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed.” These prophecies all point to the Redemption work of Jesus, which finds its center in the Cross. The apostle Peter refers to this verse just quoted in the following language: “Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.” I. Pet. 2.24. The following references will enable you to see that more is said in prophecy about healing: Isaiah 42.7; Isaiah 61.1. Fulfilled in Luke 4.18-21. “Prophecy in Mal. 4.2. Fulfilled in Matt. 4.16; Luke 1.78-79. These are all fulfilled in redemption.

Q. Do you believe that the Bible teaches divine healing as a redemption blessing?

A. Yes. Do you not see how plain this is made in the prophecies just quoted and in their fulfillment? Jesus worked in every respect, in his life, ministry, death and resurrection, just according to the redemption plan. His words and deeds are the

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566] willing to yield the territory for a price, but added conditions so humiliating to the Empire that John felt himself unable to accept the proposed terms. The king's counsellors in fact sought by diplomatic delays to force Rome to take action in Suania, so that they might then object that the people themselves refused to be subject to the Empire. The plan succeeded, and John foolishly entered into correspondence with the king of Suania. By this intervention Persia had secured a subject for negotiation, and now promised that an ambassador should be sent to Constantinople to discuss the whole situation. Justin disgraced his envoy, and Zich, who, besides bearing the congratulations of Persia, was charged with proposals as to Suania, was stopped at Nisibis. Justin returned thanks for the greetings of Chosroes, but stated that as to any other matters Rome could not admit discussion. On Zich's death Mebodes was sent to Constantinople, and with him came the Saracen chiefs for whom he craved audience. Justin shewed himself so arbitrary and unapproachable that Mebodes, though abandoning his patronage of the Saracens, felt that no course was open to him save to ask for his dimissal. The question of Suania was not debated, and Ambros, the Arab chieftain, gave orders to his brother Camboses to attack Alamoundar, the head of the Saracen tribesmen who were allied to Rome. From the detailed account of these negotiations given by Menander the reader already traces in Justin's overbearing and irritable temper a loss of mental balance and a wilful self-assertion which is almost childish in its unreasoning violence.

Meanwhile the Emperor could not feel secure so long as his cousin Justin, son of the patrician Germanus, was at the head of the forces on the Danube, guarding the passes against the Avars; the general was banished to Alexandria and there assassinated. It seems probable that Justin's masterful wife was mainly responsible for the murder. About the same time Aetherius and Addaeus, senators and patricians, were accused of treason and executed (3 Oct. 566 ).

In the West the influence of the quaestor of the palace, Anastasius (a native of Africa), would naturally direct the Emperor's attention to that province. Through the praefect Thomas, peace was concluded with the Berber tribesmen and new forts were erected to repel assaults of the barbarians. But these measures were checked by the outbreak of


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226 Now it was the turn of the Butterflies, who after fluttering hither and thither for a while, settled at the foot of a tangled thorn-hedge, over which the yellow kerria streamed down in splendid profusion, and here executed their dance.

The Comptroller of the Empress’s household, assisted by several courtiers, now distributed largesse to the boy-dancers on her behalf. To the Birds, cherry-coloured jackets; to the Butterflies, cloaks lined with silk of kerria hue. These were so appropriate that they could hardly have been produced on the spur of the moment, and it almost seemed as though some hint of Murasaki’s intention had reached the Empress’s quarters beforehand. To the musicians were given white, unlined dresses, and presents of silk and cloth according to their rank. Yūgiri received a blue jacket for himself and a lady’s costume for his store-cupboards. He was also charged to carry a reply from the Empress: ‘I could have cried yesterday at missing it all…. But what can I do? I am not my own mistress. “If anything could tempt me to batter down the flowery, eight-fold wall of precedent, it would be the visit of those butterflies who fluttered from your garden into mine.” ’

You may think that many of the poems which I here repeat are not worthy of the talented characters to whom they are attributed. I can only reply that they were in every case composed upon the spur of the moment, and the makers were no better pleased with them than you are.

On looking back, I see that I have forgotten to mention the presents which Murasaki distributed among her visitors after the ceremonies of the day before. They were, as you may well imagine, very handsome indeed; but to describe all such matters in detail would be very tiresome. Henceforward communication between the Spring and Autumn quarters was of daily occurrence, joint concerts and excursions were constantly planned, and the two parties of

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 divine expression of this redemption plan, and we can clearly see that healing for the body is placed upon an equality with healing for the soul. Both are obtained upon the same grounds, obedience and faith.

Q. Can a person possess salvation without healing?

A. Yes, he may. While both are obtained by faith, yet they may not both be obtained by the same act of faith. Jesus will be to us just what our faith takes him for.

Q. Did Jesus heal everybody?

A. Yes; all who came to him in faith. Read Matt. 4.23-24 and Matt. 12-15.

Q. But they did not seem to have faith, did they?

A. Yes. If you read the references just mentioned, you will notice the people “came to him” for healing, and “followed him.” At Nazareth, his own town, where he had been brought up, he could do no great work among them, because of their unbelief. At Capernaum, where some of the most remarkable healings were wrought, the people were a believing people. Out of nineteen of the most prominent individual cases of healing in the ministry of Christ and the apostles, there are twelve of these where their faith is spoken of. The rest are mentioned sufficiently plain to show that faith brought the healing in every case.

Q. Did not Jesus heal arbitrarily, for the sole purpose of establishing his divinity?

A. No. He healed according to the law of redemption, and because-of his great compassion to suffering humanity. Matt. 14.14.

Q. Did not healing cease when Jesus finished his earthly ministry?

A. No. It was more wonderfully manifested in the ministry of the apostles, after the day of Pentecost. Acts 5.12-16; 3.1-16; 14,8-10; 9.17, 18; 8.6-8; 19.11, 12; 14.19, 20; 9.33-35; 36.42; 20.8-12; 28.3-6,8. This proves clearly that divine healing is a redemption blessing for the entire Holy Spirit dispensation.

Q. But we are taught that it was only for the beginning of the gospel dispensation. How about that?

A. The Bible does not teach any such doctrine.

Q. But it does teach that “when that which is perfect is come, then that which is in part shall be done away.” I. Cor. 13.10. How about this?

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Rh began to feel as much at home in one domain as in the other.

Tamakatsura, after that first encounter on the night when the mummers danced in front of the palace, had continued her friendship with Murasaki. The newcomer’s evident desire for cordial relations would in any case have been hard to withstand. But it was also apparent that she was extremely intelligent and at the same time very easy to get on with; so that she was soon a general favourite in the palace.

As has been said, her suitors were numerous; but Genji had not as yet shown any sign of encouraging one rather than another. His feelings upon the subject were indeed very fluctuating. To begin with, he had no confidence in his own capacity to go on playing his present fatherly part with success. Something must be done soon; and he often thought that the first step must be to enlighten Tō no Chūjō as to the girl’s identity. So long as he hesitated to do so, the situation was very embarrassing. For whereas Yūgiri had formed the habit of going constantly in and out of her room in a manner which very much embarrassed her, but which it was impossible to criticize, since all the world believed him to be her brother (and it must be confessed that he never attempted to behave with anything else than brotherly affection), Tō no Chūjō’s sons whose intimacy with Yūgiri brought them frequently to the house, pressed upon her attentions of an unmistakable sort, which she, knowing her true relationship to these young men, was at a loss how to receive. She would very much have liked her real father at any rate to know of her present position; but she made no attempt to get into communication with him, for she had complete confidence that Genji, who would not do so much for her unless he wished her well, must know far better than she what policy it was best to

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 A. This scripture has no reference to divine healing or any of the redemption blessings, that they shall be done away in this dispensation. If there ever has been a time in this dispensation when it could have been said with reference to the full possession and manifestation of the gospel blessings, that “that which is perfect is come,” it was when the Holy Spirit came at Pentecost; but we see after this mighty works of salvation and healing, and they were in no sense “done away” with, but were greatly increased. So you see the “done away” argument has no scriptural basis whatever. As long as the dispensation of grace shall last, so long shall the benefits of grace be extended to “whomsoever will.”

Q. Well, then, when was divine healing done away?

A. In the design of God it was never done away.

Q. Do you mean to say that it was perpetuated in the primitive church?

A. Certainly it was. History shows that for several centuries there was no other means of healing practiced in the church.

Q. But what after that?

A. Just what crowded out all other gospel truths—the superstitions and unbelief of the apostasy. But, thank God, the darkness is past and the Sun of righteousness with healing in his wings is shining salvation and health to all who will forsake all their old doctrines, creeds and superstitions, and get back upon the old apostolic foundation, the Word of God.

Q. But how may I know that it is still God’s will to heal?

A. Just as you may know that it is his will to save—by his Word. His Word is His Will.

Q. But it may be his will not to heal me.

A. You must go outside of God’s Word to find standing ground for such a conclusion; for there is nothing inside of the Bible about healing but what corresponds with our blessed text: “Himself took our infirmities and bare our sicknesses.” Most people who argue that it might not be God’s will to heal them, are at the same time taking medicine and employing every possible human agency to get well. Why be so inconsistent? Why fight against God’s will? If it is his will for you not to get well, then die. Stop fighting against God.

Q. But does not sickness core from God as a blessing?

A. No. It never comes from God only in a permissive sense,

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228 pursue. Her docility touched and delighted him; for though it did not by any means equal Yūgao’s, it served constantly to remind him of her. But Tamakatsura was, as he soon discovered, a person of very much stronger character than he had supposed.

The summer came round, bringing with it the distraction of new clothes and an uncertain yet on the whole extremely agreeable weather. Genji had very little business at this season, and there was a great deal of music and entertaining at the New Palace. He heard that love-letters were pouring in to the Western Wing and with the pleasure that one always feels at discovering that one’s anticipations are being fulfilled he hastened thither to examine these missives. He took upon himself not only to read all her correspondence, but also to advise her which letters ought to be neglected and which acknowledged with civility. To this advice she listened somewhat coldly. By far the most passionate and profuse of her correspondents seemed to be Prince Sochi no Miya, and Genji smiled as he looked through the thick packet into which that prince’s letters had been collected. ‘Sochi and I,’ he said, ‘have always been great friends. With none of the royal princes have I ever been so intimate, and I know that he has always been devoted to me. The only subject upon which we have ever had any difference of opinion is just this matter of love-making. He allowed it to play far too important a part in his life. I am amused and at the same time, in a way, distressed to find him after all these years behaving exactly as he did when we were both boys. However, I should like you to answer him. I know of no other person about the Court with whom it would so well become a lady of consequence to correspond. He is a remarkable man in many ways. His appearance alone would entitle him…’

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 the same as a temptation comes to us; and sickness is never a blessing to us only as any other temptation or trial may be considered a blessing. The blessing is in the deliverance and healing. Every person who has ever experienced the healing touch of God knows what a blessing to the soul comes with it. Sickness is an abnormal condition of the body and cannot be a blessing from God.

Q. If it does not come from God, then where does it come from?

A. It comes from the devil and was always dealt with by Jesus in his earthly ministry as a work of the devil. The Word of God plainly teaches us that the devil is the author of disease. Read Jon. 2.7; Luke 3.16; Acts 1.38.

Q, But are there not some other scriptures that teach us that sickness comes from God?

A. Only in a permissive sense.

Q. Does the Bible teach us that God intends to be the healer of his people without the use of medicine?

A. Yes. It nowhere commands the use of medicine with prayer and faith.

Q. But how about Hezekiah’s figs, the blind man’s clay, and Timothy’s wine?

A. It is true Isaiah told Hezekiah to take a lump of figs, but this has nothing to do with the New Testament means of healing. Also it is very evident that the figs did not heal him; but God said, “I will heal. thee.” Jesus did not, use the clay on the eyes of the blind man for any curative power; for he commanded the man at once to go and wash it off. No one has heard of blindness from birth being healed by the use of clay as a medicine since then, or ever before. It is evident that the spittle and clay were used by Jesus as a requirement of submission and obedience from the blind man. The thought must have been repulsive and humiliating to him as the clay was applied to his eyes, but, like Naaman, he submitted and obeyed and received the blessing unspeakable, of healing. Wine was recommended to Timothy as an article of diet, and would not be objectionable to-day, in its proper use, under similar circumstances.

Q. Are not medicines recognized in the word of God?

A. Yes. Let us read how it recognizes them. “Thou hast no healing medicines.” Jer. 30.13. “In vain shalt thou use many

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Rh and more to this effect, designed of course not to blacken Sochi’s character, but to portray him in just such a light as would interest an inexperienced girl. These remarks had, however, an exactly opposite effect to that which Genji intended.

Then there was Prince Higekuro. He had always seemed to be a steady-going, capable fellow, successful in everything he undertook. But glancing at his letters Genji feared that upon the hill of Love, where, let it be remembered, even Confucius stumbled, this wise prince too might easily find his undoing. By far the most elegant letter in the whole collection was one written on very dark blue Chinese paper, heavily perfumed with some delicious scent. It was folded up very small, and Genji, whose curiosity would have been aroused by this fact alone, now spread it out, displaying the poem: ‘Of my love perchance you know not, for like a stream that is buried under the ground, a moment it springs into the sunlight; then sinks into the cavern whence it sprang.’

It was very well written, in a hand which combined fanciful originality with adherence to the latest fashions. ‘Who wrote this?’ he asked; but he received only the vaguest replies. Ukon had now joined them and addressing her, Genji said: ‘I want you to give your mistress some guidance in the answering of such letters of this kind as may in future arrive. For the unfortunate situations which sometimes result from our present freedom of manners we men are not always to blame. It often happens that a little timely severity on the lady’s part would avert the quandaries into which we are led by our determination to treat love as our principal pastime and distraction. At the time (who should know it better than I?) such severity is of course resented by the gentleman, who will rail in the accepted

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230 style at his lady’s “cruelty” and “insensibility.” But in the end he will be grateful that the matter was not allowed to go further.

‘On the other hand it may happen that some suitor, whose rank is not such that he can be considered as a possible husband, may entertain very serious feelings indeed, yet through fear of giving offence may go no further in his communications than to make a few conventional remarks about the weather or the garden. In such a case, if the lady, insisting upon seeing in such epistles more than is actually expressed, administers a rebuff, the result will only be that the affair is henceforward on a footing of passion, not (as hitherto) of formality. A civil answer, couched in the same conventional terms as the original letter, may instead dispel the lover’s romantic notions and lead him to abandon the quest. But whatever happens the lady has done all that ought to be expected of her.

‘On the other hand to mistake the idle compliments and attentions which it is now fashionable to scatter in such profusion, and to treat these courtly formalities as signs of genuine feeling, is even more dangerous than to ignore them altogether, and though such a course may lead to a little momentary excitement, it is bound in the long run to produce a disagreeable situation.

‘It often happens that a young girl will cast aside all reserve and pursue without thought of the consequences some quite trivial inclination, merely in order to convince the world that she is a woman of feeling. At first the discovery of a new pleasure is in itself sufficient to carry her through; but repetition palls, and after a few months excitement gives place to tedium or even disgust.

‘I have, however, reason to believe that both my step-brother and Prince Higekuro are in this case completely sincere, and whatever her own feelings may be it is improper

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 medicines.” Jer. 46.11. “A merry heart doeth good like medicine” (margin, to a medicine, showing that the merry heart is better than the medicine). Prov. 17.22. “And the fruit thereof shall be for meat, and the leaf thereof for medicine.” Ezek. 46.12. This latter references does not mean any material remedy but is prophetical of the tree of life and divine healing. See Rev. 22.2. Thus we see the word of God places no intrinsic value upon medicine.

Q. Is not the ministry of physicians for the body designed of God, the same as the ministry of the gospel for the soul?

A. No. The greater portion of the physicians of the land are ungodly people, many of them professed infidels, and were never designed of God to administer drugs and poisons to anyone; much less to the people of God, whose bodies are the sacred temples of the Holy Spirit. The true ministers of the gospel are the ministers for soul and body. “And they departed, and went through the towns, preaching the gospel, and healing everywhere.” Luke 9.6. “And they went forth, and preached everywhere, the Lord working with them, and confirming his word with signs following.” Mark 16.20.

Q. But is not the ministry of physicians recognized in the Bible?

A. Yes. Let us read how it recognizes them. “But ye are forgers of lies, ye are all physicians of no value.” Job 13.4. “And Asa in the thirty and ninth year of his reign was diseased in his feet, until his disease was exceeding great; yet in his disease he sought not to the Lord, but to the physicians.” II. Chron. 16.12. “And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse.” Mark 5.26. These scriptures show that the Bible gives no very favorable recognition of physicians.

Q. Was not anointing with oil the mode of doctoring in Bible times?

A. No. While some kinds of oil may have some medical value for some kinds of diseases, it was not at all designed for any such use in connection with the prayer of faith in healing the sick, If anointing was the mode of doctoring, the church would have had no need of instruction in this respect; for it would have been a common practice everywhere by the doctors, and had this been the mind of the apostle, then he would have assigned the work of anointing to the doctors, “Elders are not Masseurs.”

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Rh that any one in your mistress’s position should deal too curtly with offers such as these. As for the rest, I assume that their rank is not such as to make acceptance conceivable, and there can therefore be no objection to your mistress meting out among them such varying degrees of kindness or severity as her fancy dictates.’

While this exposition was in progress at the far end of the room, Tamakatsura sat with her back towards the speakers, occasionally glancing across her shoulder with a turn of the head that showed off her delicate profile to great advantage. She was wearing a long close-fitting robe, pink plum-blossom colour without, and green within; her short mantle matched the flower of the white deutzia, then in full bloom. There was in her style of dress something which made it seem homely without being dowdy or unfashionable. If in her manners any trace of rusticity could still be found, it lay perhaps in a certain lack of self-assurance which she seemed to have retained as a last remnant of her country breeding. But in every other respect she had made ample use of the opportunitesopportunities [sic] afforded her by life at the New Palace. The way she dressed her hair and her use of make-up showed that she observed those around her with an acute and intelligent eye. She had, in fact, since her arrival at Court, grown into a perfectly well turned-out and fashionable beauty, all ready to become, alas, not his own (reflected Genji with chagrin) but some fortunate young man’s immaculate bride. Ukon, too, was thinking, as she watched them, that Genji looked much more fit to be her lover than her father. Yes, they were surely made for one another; and Ukon doubted whether, however long he searched, Genji would find her a partner whose looks matched her so well. ‘Most of the letters that come,’ said the old lady, ‘I do not pass on at all. The three or four that you have been looking at, you will agree I could

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 place where the Lord lay. Go quickly, and tell his disciples that the Lord is risen.”

As they went with great joy, Jesus met them, saying, “Fear not, but go and tell my brethren that I will meet them in Galilee.”

The women were commanded by the angels, and later by the Lord himself, to preach the first news of the Resurrection.

No, He is not dead. The Lord is risen indeed. Oh! praise God for a living Christ, a living Church, aad our Soon Coming King and Lord.

The graves were opened and many of the bodies of the saints, that slept in their graves, arose and came out after his Resurrection, and went into the city, and appeared to many,

The Jewish church had forsaken the Lord, and he had taken his Spirit from her. For about four hundred years she was in darkness. There were no prophets, no priests, and no communication from heaven, until the birth of John the Baptist, and Christ’s birth were announced.

It says “Many of the Saints,” many would mean thousands or more, and we have every reason to believe that most of those saints were the prophets, and priests. Abraham, Isaac, Jacob, and Joseph; and those holy men of old, who spake as they were moved by the Holy Ghost, including John the Baptist, who had lately been murdered for Jesus’ sake.

Oh! Praise God for the resurrection of these mighty men of old. Their bodies came up, and their spirits were united to them. They were living men, breathing, and walking, and their bodies were free from corruption. See them going through the streets of Jerusalem, going from one place to another, and making themselves known.

Oh! Praise God for the resurrection of our bodies, and that we shall know each other.

Yes, the devil held their bodies captive for hundreds of years in the grave. But see the mighty Conquerer break the chains, take them captive from the devil, and from the power of the grave, and leading captivity captive, take them away to some other world, where no doubt God is using them in some great way, for his glory.

He did not take them heaven when he went, for no one had ascended to heaven. Those who are raised at His coming will be the first fruits of the resurrection. No one has ever gone to

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 heaven yet. The spirit of the saints since Pentecost, have gone to be with Christ. Paul says, I know, and am confident that when I am absent from the body I shall be present with the Lord.

He ascended on high and gave gifts to men. Yea, to the rebels also. Jesus did not have all power until after God raised him from the dead. No one could have the gift of God, Eternal Life, until after he was born of the spirit.

Jesus has all power. He was raised up with all power. The Holy Ghost was with the disciples, but Jesus said, “He shall be in you.” When they were all together, Jesus met with them, and He opened their spiritual minds. He breathed on them, and said, “Receive ye the Holy Ghost.” They received him, and became partakers of the divine nature. They received the gift of God, were enlightened, and cried out “My Lord and my God.” No one ever had that experience before that time. They were sons of God by the new birth. It was the gift of God, Eternal Life, “Yea, for the rebellious also.” This is the most important of all gifts. For without this gift you can never get inside the Pearly Gates.

When the sinner stops his rebellion, and repents, God gives him faith to accept Christ. God gives him power to become a son of God, who are born, not of man nor of the will of men, nor of flesh and blood, but by the power of God. He is then no longer a rebel, but a son, for he has received the gift of God, and has been born of the spiritual family of God. His name has been written in the family record, by the finger of God, and it has been said “This man was born in Zion.” He has the finished work on Calvary for sin, and uncleanness, and he is now a child of God, ready for any or all of the gifts of the Pentecostal baptism, and power. He is God’s man.

Jesus received gifts for men. When Jesus was giving his last blessing, on the mountain, before going up to heaven, he said to them, “Tarry at Jerusalem, until ye be endued with power from come upon you. Ye shall then be witnesses of me. All power is on high. Ye shall receive power after that the Holy Ghost has given unto me in heaven and in earth. Go ye into all the world and preach the gospel to every creature. These signs shall follow them that believe; (all that believe on me) These are some of the gifts that I will give to men, “in my name they cast out devils, they shall speak with new tongues, they shall take up serpents, and if

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 they drink any deadly poison it shall not ne them, they shall lay hands on the sick and they shall recover.”

These were the last words our Saviour spake on earth, before He was taken up in a visible manner out of their sight. After that they got the promised baptism and greatest gift, they went forth preaching the word everywhere, the Lord working with them, confirming the word with the signs following.

They could not see the Lord in person like in days past, but saw the visible signs of His invisible presence.

These signs and gifts could be seen and. heard with the natural eye and ear. Jesus was with them, with all gifts and signs, and miracles, and divers operations of the Spirit. With these he confirmed, and put his seal on the truth, and on their preaching,

At Pentecost he sent the promise of the Father. The Holy Ghost came as a rushing wind, and sat on all their heads, as cloven tongues of fire. These cloven tongues were a sign of the new tongues; they were tongues of fire, and of the Spirit. For they were all filled with the Spirit, and began to speak as the Spirit gave them utterance.

It was the time of the great Jewish feast, and all the Jewish nations under heaven were gathered there, and they saw and heard the wonderful display of the Holy Ghost, and the gifts, and the glory of God.

They were amazed, saying “What meaneth this, and how hear we every man in our own tongue wherein we were born?” Jesus had sent gifts down for men and women. The Holy Ghost had come to stay. He was given now without measure.

God sent Peter down to Caesarea to hold a revival amongst the Gentiles; and while he was preaching the Holy Ghost fell on them that heard the word, for they spake with tongues, and magnified God.

The Holy Ghost was poured out with all the gifts on the Gentile nations, just the same as at Pentecost on the Jews. “For the promise is unto you and to your children, and to all that are afar off, even as many as the Lord our God shall call.” Oh! Praise God, beloved brethren, that takes in you and me.

Jesus sent these gifts, with all the Pentecostal power and glory. Our bodies are God’s Power House, they are the channels for the Holy Ghost to flow out of like rivers of living water. “He spake of the Holy Ghost.”

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