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 John expressly tells us that he "beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne." From this it may be reasonably supposed that the procreation of the human race will never cease. For, if we were to calculate on some given data, the number who have departed from this earth since the beginning of creation, and assign to each a definite extent for his habitation, we should find that the space required— which could be easily measured—would be as nothing in comparison with the infinite. It seems, therefore, as if the supply of inhabitants which heaven obtains from this earth alone would not be sufficient for the occupation of that immensity by which it is distinguished. How futile, then, is the imagination that the human race will have an end.

But if we look abroad into the universe what do we see?—stars and planets. Science tells us that the stars are suns like that of our universe, and that each has a system of corresponding worlds: it demonstrates that the planets are earths similar to this which we inhabit. When seen through a telescope, planets no longer appear as stars, shining by virtue of a flame, but as earths, reflecting the light of the sun. Many of them very much exceed in magnitude the globe on which we live; some are smaller, and they all are subject to similar vicissitudes. Somewhere about fifty of these belong to our own solar system; they are carried round the sun, make their progress in the zodiac, and thus have their seasons and years. The winter of Mars has been most carefully observed and marked. Bäel and Mädler, two Prussian astronomers, have not only prepared maps of the geography of that planet, but they have watched and recorded the progress of winter at its poles by


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 the accumulation of its ice and snows. They have seen them gradually depart from the north as that pole advanced into summer by plunging into light; while the opposite pole became subject to similar phenomena as it passed into obscurity. These observations prove most decidedly that the geographical regions of Mars are fac-similes of those of our own planet. And who can doubt that something similar distinguishes every other planet in the universe? They all rotate upon their own axes, and thus experience the vicissitudes of day and night: some of them have satellites which revolve around them in stated times, as the moon circulates round the earth. These facts are as clearly known to science as any subject connected with the physical condition of our own world. Who, then, being acquainted with these things, and rationally reflecting upon their teachings, can suppose that all these bodies, so vast and numerous, are without inhabitants? Such an immense provision of means must be with the view of promoting some adequate end: that end cannot be merely the use of the inhabitants of this earth; and how reasonable is the conclusion that the other worlds must be for the residence of other races of humanity, as responsible to God for their existence and conduct as ourselves. The Lord said of this earth, that "He created it not it vain, He formed it to be inhabited." Thus we have Divine authority for stating that this earth would have been a vain thing without inhabitants. That, then, which would have been true of this earth, if it had not been inhabited, would be equally true of every other earth, if it were without inhabitants. Hence it may be evident that all other earths have been brought into existence for a purpose similar to this. With this idea before us, how untenable is the thought which supposes that the human race will have an end!


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 What, indeed, could be the use of such enormous bodies, if they were not intended for the residence of men? If man builds a house, he intends that it should be inhabited; and when God creates a world, He designs it for a similar purpose; He has expressly said so. All that God has created in outward nature is with a view to the ultimate manifestations of human life. He said, "Because I live, ye shall live also." All nature lives though each department of it lives by a condition of life regulated by its distinctive forms. Minerals grow; vegetables live and grow; animals feel, live, and grow. The design for creating the lower is that it may contribute something to the advantage of the higher; and the highest, which is man, is designed to receive the wisdom of God: hence He said, "I have created man for my glory." This is the end for the sake of which the former exist. Man was the last object of the Divine creation, all that preceded was for his sake, that he might acknowledge the Lord and enjoy the privileges conferred upon him. These facts, which are so peculiarly visible in reference to the end for which this earth was created, must be conceded to have equal force in reference to every other planet; hence they exist as the very basis for human habitations. Without this we must imagine that those enormous earths, some of which would make a number of worlds greater than our own, are mere wandering solitudes in the great expanse, and that they exhibit little else but the frightful aspects of desolation, stillness, and death. But this is utterly inconsistent with what we know of the order, activity, and manifestations of the Divine wisdom. Doubtless that wisdom brought them into being that rational life might exist upon them; and the munificent end of all such ercation is the rearing of an indefinite number of human beings in the possession of intelligence


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 and virtue, that thereby provision may be made for adding to the population of the kingdom of heaven, the immensity of which is such that it can never be filled. The circumstance of those worlds being inhabited may suggest a vast idea; so also may the purpose for which they are inhabited; but what are they to Him who made them all, and whose understanding is infinite? As a thousand years in His sight are but as yesterday, so a thousand worlds in His presence may be considered as a unit; and surely a never-ceasing population must be conformable to His love. If it be true that the other earths of the universe are inhabited, and we think that the conclusion is established by evidence little short of demonstration, then it will follow that the inhabitants of this earth never could be numerically adequate to supply the purposes of the Divine love. Therefore the idea of their cessation is utterly dispersed.

But why should they be discontinued? Some, indeed, assert that men were originally created merely to supply the vacancies which had occurred in heaven by the expulsion of rebel angels. This being accomplished, it is supposed that the Divine purpose in their creation will be fulfilled, and, as a consequence, the human race will have an end. This, however, is mere fiction, which owes its prevalence and popularity more to poetry than to history or to fact. Moses, in his description of the origin of the


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Page:Adam's reports on vernacular education in Bengal and Behar, submitted to Government in 1835, 1836 and 1838.djvu/184

124 1. The thirteen schools of general literature are Nos. 25, 45, 72 (a), 86 (a), 111, 143, 279 (b), 279 (d), 279 (e), 328, 374 (b), 374 (c), and 477, of Table III.; and they contain 121 students, of whom 51 belong to the villages in which the schools are situated and 70 to other villages. The age at which they enter on their studies varies from seven to fourteen, and that at which they leave college varies from twenty to thirty-two, the whole period of scholastic study thus varying from eleven to twenty-two years. The teachers, according to their own account, receive throughout the year various sums as presents, which average per month the lowest two rupees and the highest thirty rupees, and this in an average of the whole gives more than eleven rupees a month to each, without taking into account one of the number who is superannuated and receives nothing at all. All the students of a school of general literature receive throughout the year various sums which average the lowest four annas and the highest four rupees per month; and this in an average of the whole gives one rupee eleven annas per month to each institution. The total expense incurred by a student in copying the books used in a course of instruction in this department of learning is stated to vary from one to thirty-six rupees. The average in twelve of these thirteen schools is about thirteen rupees to each student for the cost of books in a whole course which makes the annual expense about a rupee.

The youths who commence the study of Sanscrit are expected to have acquired either at home or in a Bengali school merely a knowledge of Bengali writing and reading and a very slight acquaintance with the first rules of arithmetic, viz., addition and subtraction, without a knowledge of their applications. Hence learned Hindus having entered with these superficial acquirements and at an early age on the study of Sanscrit, and having devoted themselves almost exclusively to its literature, are ignorant of almost every thing else.

The studies embraced in a full course of instruction in general literature are grammar, lexicology, poetry and the drama, and rhetoric, the chief object of the whole being the knowledge of language as an instrument for the communication of ideas.

On entering a school of learning a student is at once put to the study of Sanscrit grammar. Grammar is a favorite study in this district and the most extensive and profound treatises on it in the Sanscrit language are those in most general use. In the thirteen schools of this class there are four different grammars used.  being taught in six, the Kalapa in two, the Mugdha-Bodha in three, and the Ratnamala in two. In teaching Panini the first work employed is the Bhasha Vritti a commentary by FurusottamaPurusottama [sic] Deva on Panini’s rules, omitting those which are peculiar to the dialect of the Vedas. This is followed by the study of the Nyasa, an exposition of the Kasica Vritti,


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Rh which is a perpetual commentary on Panini’s rules. The Kasica Vritti does not itself in any case appear to be used as a text-book, but references are occasionally made to it. The Kalapa grammar is taught first in the Daurga Sinhi, an exposition by Durga Singa of the Katantra Vritti, the latter being a brief and obscure commentary on the original aphorisms. This is followed by the Katantra Parisista, a supplement to the Kalapa by Sripatdatta; by the Katantra Panjica, a commentary on the Daurgi Sinhi by Trilochandasa; by the commentary of Sushena Kaviraja on the same; and by Parisista Prabodha, a commentary by Gobinatha on the supplement above-mentioned. The original aphorisms of the Panini and Kalapa grammars are believed to possess divine authority, which is not attributed to any of the other works employed in this course of instruction. The Mugdha-bodha of Vopadeva is studied without any commentary in the two schools where it is used; and the Ratnamala, a compilation by Purusottama from the Panini and Kalapa grammars, is studied with the commentaries called Jiveshwari and Prabhaba Prakasika. A list of verbal roots with their meanings is also committed to memory in this part of the course.

Lexicology is the most appropriate name that has occurred to me for describing that branch of study by which, simultaneously with the study of grammar, a knowledge of the meaning of single words and of their synonyms is acquired. The only work employed for this purpose is the Amara Kosha by Amara Sinha, with the commentary of Raghunatha Chakravartti. The names of objects, acts, qualities, &c., are classified and their synonyms given, which the students begin to commit to memory without the meaning; and they afterwards read the work and its commentary with the teacher who explains them. This gives the student a large command of words for future use either in reading or composition; and it is after some acquaintance with the grammar and the dictionary that the teacher usually encourages and assists the student to compose, verbally or in writing, short sentences in Sanscrit.

The work in verse invariably read first is the Bhatti Kavya on the life and actions of, so composed as to form a continued illustration of grammatical rules. This is followed without any fixed order by any of the following works or by others of the same class, viz., Raghu Kavya, also on the history of Ram; Magha Kavya, on the war between and ; Naishadha Kavya, on the loves of  and ; Bharavi Kavya, on the war between  and, &c., &c., &c. The poetry of the drama may be said to be almost wholly neglected here: in one college only I found that the Mahanataka is read.


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 614 THE CITY OF PORTLAND

The first sawmill was built by Abrams in the south end of the city and later a sawmill was erected near the present site of the gas works, but after a few years it was burned. Then the firm of Estes & Stimson built a sawmill, which they later sold to Ben Holladay for the sum of sixty thousand dollars. Mr. Holladay had the mill removed a mile down the river, where a double mill was erected as well as a sash, door and blind factory. As millwright Mr. MacMillan had charge of this work for eleven years and was thus closely associated with the lumber industry of the city at an early day. At that time a few enterprising merchants were meeting the wants of customers of this district, Northrop & Simon conducting a store on Front street, while W. S. Ladd had a store near the Stark street ferry on the west side of the street, Mr. MacMillan seeing him clear his land where he built his house. Mr. MacMillan was also well ac- quainted with Hugh O'Brien, Portland's first mayor, who crossed the plains in 1845, and he also knew Anthony L. Davis, the first justice of the peace. As the city developed a newspaper made its appearance in Portland, published by John Orvis Watterman, and soon afterward T. J. Dryer began the publication of the Oregonian. The litigated interests of the city were intrusted to Judge Hamilton, the firm of Olney & McEwan and other early lawyers, while Drs. Davenport and Chapman attended to the physical ills. "Uncle Jimmy" Stevens donated land for school purposes and the Rev. Lyman built the first Congrega- tional church, while Rev. Wilbur had the Methodist church erected. Among the notable weddings in the early days was that of the daughter of T. J. Dryer, who became the wife of a nephew of Peter Skeen Ogden, who at that time was the chief factor at Vancouver and was better known as the "kind-hearted man" who purchased the women and children held prisoners by the Cayuses.

Mr. MacMillan in early pioneer times carried dispatches from The Dalles Mission to Governor Abernethy at Oregon City. Night came on about the time he reached Portland. A dance was being held of which Mr. MacMillan became a spectator. It was conducted by Charlie McKay, who was then called "Old Scissors" for scissors was his greatest swear word. This dance was held on the last night of 1847. The following day Mr. MacMillan walked to Oregon City, where he delivered his despatches. When East Portland organized a city government, by act of the legislature Mr. MacMillan at the first election was chosen councilman and served for four years. Dr. Hawthorne being the presi- dent of the village. It seems a long distant period from the primitive past to the progressive present, from the Portland of 1845 to the city of the present day. Mr. MacMillan has ever rejoiced in the development that has been carried forward and it is his honest belief that Portland will yet become the largest city on the Pacific coast.

CINCINNATI BILLS.

The life of Cincinnati Bills was largely spent upon the frontier as from time to time through the period of his youth and early manhood he removed west- ward. He was one of New England's native sons, his birth having occurred in Vermont in 1825, his parents being Captain Lemuel and Liddie Bills. His father was an Indian fighter and also one of the first settlers of Oregon. The son acquired his education in the common schools of his native state and when still quite young learned the shoemaker's trade. He also mastered the trade of pump-making. He was a young lad when he removed with his parents to Ohio and subsequently accompanied them to Indiana, the family home being estab- Hshed at Covington, where he assisted his father in the pump-making business. His youth was largely a period of earnest and unremitting toil, during which time he came to a full realization of the value of industry and energy as effective forces in life's work. The great, great, great grandson of Bills, The Honorable Gregory V. Smith, serves as the longest serving member in the Oregon House of Representatives(2001 - 2023).


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51 as it has 'a captain of the eleven' to whom the rest of the side owe implicit obedience. There are several similar games in our country guided by a captain. But we have no prescribed rules for them, and therefore they are apt to encourage cheating, to cause the players to quarrel, and thus to deprive the game of pleasure.

Nearly all sports and active games give strength to the body, and teach us courage, calmness, self-reliance and many other excellent qualities calculated to help us much in dealing with the ordinary affairs of life.


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G.C.S.I., G.C.I.E.,


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53 only in view, to keep the body in health; yet most of them appear at the first view as if they were simply connected with religion. Purity is prescribed as the first essential in all actions; because there is nothing more important and necessary for the maintenance of health than purity. Purity must be observed both in body and in mind. The great Manu says : "Impurity does more than anything else to shorten a man's life in this world." Bhishma and some others advised the King Yudhisthira about his health. They said that he should not neglect his health, and that he should be in daily consultation with qualified physicians. All the best qualities that a man should possess depend on health. If his health fails, he cannot do anything as he should do.

As I am not a physician, I cannot enter into detail regarding the rules prescribed for maintaining health; but I can give you


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54 some general and practical rules for keeping your body in health in this country. You should rise early (before sun-rise) in the morning; change your clothes after cleaning your teeth, whether you bathe or not; take a cup of tea or whatever else may suit you, go out for exercise and return before the sun gets hot. Then bathe and take your breakfast at 10 or 11 o'clock. The morning exercise may be riding, shooting, bicycling or walking. If you have to go out a long distance for shooting, you should take some Chotahazri, but it is not necessary for you to take it every day as Europeans do. In the afternoon you may take some tiffin and go out again in the evening. The evening exercise may be tennis, rackets, golf and games like these, or riding and walking or driving. Self-driving is also a good exercise for the chest and the arms. Take your dinner early and go to bed before 11


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55 o'clock. Never take exercise, as a rule, so as to overtax the strength of the body After exercise, do not expose your body to a draught. The best thing is to get into a bath or to rub your body well with a rough towel and then put on fresh clothes. Your dress should be suitable for the season and the country. Never read when there is a bad light. At night the light of the lamp should not be too bright or too dull for the eye.

Never take heavy meals, or as many youths do, enter into an eating competition. Always be careful to keep your bowels open. It is one of the five general rules:— Keep your head cool, your feet warm, and your internal arrangements in order; honour the King, and fear God. If you ever feel a slight sickness of any sort, see the doctor at once; and never put off seeing him for days. Though you are well, doctors say it is a safe thing to


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56 have your heart and kidneys examined once in six months or so.

The abuse of alcoholic liquors, and the use of opium, ganja and other intoxicating articles except under medical advice, are always injurious to health.

"Never get into those habits, and the want will never be felt." The one who gets into any of those habits is "Dead while he lives,—dead to his duty, dead to the world, dead for every useful purpose."

Intoxicating liquors and drugs are forbidden by most religions of the world. It is one of the ten commandments of the Vedas. Indians in the good old days were particularly opposed to, and had a great antipathy against, intoxicating drugs and drinks. But it seems that Mahommedans introduced opium, ganja and such drugs into this country. Now our people, I am very sorry to say, have learnt the bad


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57 habit of drinking from Europeans, instead of acquiring many of their best qualities, such as straightforwardness, impartiality, courage, honesty, and so forth. Among the lower classes of people, toddy-drinking has been and continues a general practice; but, though it is equally objectionable from a religious point of view, yet it is not so injurious to the body as these European alcoholic liquors. Many of the better class of Hindus, who gave early promise of usefulness, have shortened their lives by drinking. I must admit that I am in the habit of taking a little liquor, but always in moderation. I pray you not to follow my example in this respect. In short, never drink a drop of intoxicating liquor and never eat a grain of intoxicating drugs, except when prescribed to you by a doctor as medicine.

Out of your business hours, do not give yourselves up to too much thinking. Keep


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Author:Joseph Blacket

Works

 * The Remains of Joseph Blanket, consisting of Poems. Dramatic Sketches, and the “Times,” an ode, and a Memoir of his Life, by Mr. Pratt (1811), in 2 vols.

Works about Blacket

 * "Epitaph for Joseph Blacket, late Poet and Shoemaker", in The Works of Lord Byron, Volume 7 (1905)
 * "Epitaph for Joseph Blacket, late Poet and Shoemaker", in The Works of Lord Byron, Volume 7 (1905)

title: Author:Joseph Blacket


text: Four Victorian Poets: a Study of Clough, Arnold, Rossetti and Morris/Dante Gabriel Rossetti


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 nature and human nature. "Let us escape," they cry, "into a lovelier earth, a purer air, a simpler and more natural life."

We can trace, in the middle of the nineteenth century, the beginnings of such a cry in Arnold's passing endeavour to find his subjects in Greek, Norse, and medieval story, in his reiterated longing for beauty and calm, apart from the noise of warring thought and low desires. We have looked back to the time when in the fifties and sixties of the last century the old faiths and theories of life were thrown into the hissing furnace of scientific and historical criticism, and no one knew what would emerge when the amalgam had cooled. We have seen how this confused world, and the tossed world of his own heart, were too much for Arnold. He could not escape from the trouble when he was young. He never quite escaped from it. But Rossetti did, and so did Morris.

The history of their poetry repeats the history of the poetry of Keats. It had no connexion with the thoughts concerning man and the war around them which so deeply influenced poetry from Blake to Shelley. The ideas Shelley sought to revive, those also which Byron drove at the heads of men, made the slightest possible impression on Keats. He does not, on the whole, seem to be aware of their existence. The controversies, furies, and passions which had collected round them in the realms of social, political, and religious thought, and which had lashed Byron and Shelley into poetic


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 rage, were to him, if ever he deigned to be conscious of them, weariness and vexation of spirit. And the condition of the England in which he lived and of which he said, "Glory and loveliness have passed away," gave him no impulse. He did not go to Italy or Greece in the body, but he fled thither in the spirit. He sought loveliness and young ardours in fable, in love's world of myth, legend, and tale. There, he thought, beauty lies asleep, and I will be the young prince who shall awake her. And through the deep undergrowth not of the briar-rose, but of thorn and thistle, hemlock and darnel, his fervid spirit pierced its way. He kissed the princess and she awoke to life. Together they brought forth a new poetry. It was a lovely child, but, unsupported, unnourished by any emotion of the present, only living in the past, it never married itself to any vital power in the England of its day, and it had then no children. It was an episode in the great epic of poetry; and when the new movement, about 1832, began with Tennyson and Browning it did not follow Keats into the beauty of the past; it knit itself to living emotions and ideas of the present. For England had then, as I have already noticed in this book, awakened to fresh thought and national passion, to new ideas and their attendant emotions; and out of these proceeded powers of action which ran like fire through the whole body of men and women who loved thoughts, and thought out what they loved.

That is a slight sketch of the history of the poetry of


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 Keats. I have elsewhere expanded it and do not wish to repeat it. A similar history now unfolded itself. By 1853, when Rossetti had finished the poems which we find in his first volume, the ideas and their impelling emotions which had begun to shape themselves clearly in 1830, which had awakened in England a political, religious, and social movement, and which, by their passion, had stirred Browning, Tennyson, and others to write poetry—were subjected to continual attacks, rapidly developing through the following years, from historical criticism and science. Doubt, especially in the case of the religious ideas, collected round them. So far as the history of poetry is concerned, the struggle took place over religious conceptions, both those held by the orthodox, and by the more liberal theologians. The ideas accepted with joy from the school of which Newman was the moving force, or from the school which Maurice may be said to have founded, were now denied or at least subjected to a cold investigation. And what had been their beauty was stained, till there was little or no pleasure and peace left in them for the imagination. Tennyson and Browning, however, would not let their spiritual essence go. Browning did not descend into the arena at all, nor was he one whit disturbed by the noise of the contest. He went quietly on, realising his own soul and what it had to say. Tennyson did enter into the fight, and was somewhat disturbed by it. In Memoriam, published in 1850, records what he thought of it during


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Rh the world. Not once alone, but many times, had I reflected on the tree of glory, before I had disclosed the miracle concerning the glorious tree, as in the course of events I found related in books, in writings, concerning the sign of victory. Until that the man had always been buffeted by billows of sorrow, was an expiring, though he in the mead-hall had received treasures, appled gold. Y (?) lamented; the companion suffered affliction, an oppressive secret, though before him the  measured the mile-paths and proudly ran, decked with wires. has waned, pleasure has decreased with the years; youth has fled, the former pride. U (?) was of old the splendor of youth; now, after the allotted time, are the days departed, the joys of life have vanished, as glides away, the hurrying floods. Every one's is transitory under the sky; the ornaments of the field pass away under the clouds like the wind when it rises loud before men, roams among the clouds, rushes along in rage, and again on a sudden grows still, close locked within its prison, held down by force.'

This may be condensed about as follows :

1. When I was young I received gifts in hall, and was present when my horse careered across the plain in gorgeous trappings (or, perhaps, when the horses of others were raced); yet I was not happy, for I was still a sinner.

2. In later years I was converted, and life acquired a new meaning. I began to reflect, practised the poetic Rh


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Rh art, thought deeply and read widely about the cross of Christ, and finally have been enabled to write this account of its invention by St. Helena.

3. The joys of sense, the pride of life, have departed with my youth. I am now an old man; yet I realize that I am not only ransomed from the power of sin, but have received special grace from on high, and by divine assistance have brought to a close this poem on a subject very near to my heart.

Dietrich, in advocating the assignment of the Dream of the Rood to Cynewulf, insists upon the following points of connexion between that Elene and the Dream :

1. The theme of both is the cross. Indeed, Cynewulf has much to say of the cross in the Christ. We might especially compare the following extract (Chr. 1081–1102): 'There shall sinful men, sad at heart, behold the greatest affliction. Not for their behoof shall the cross of our Lord, brightest of beacons, stand before all nations, wet with the pure blood of heaven's King, stained with His gore, shining brightly over the vast creation. Shadows shall be put to flight when the resplendent cross shall blaze upon all peoples. But this shall be for an affliction and a punishment to men, to those malefactors who knew no gratitude to God, that He, the King, was crucified on the holy rood for the sins of mankind, on that day when He whose body knew no sin nor base iniquity lovingly purchased life for men with the price with which He ransomed us. For all this will He rigorously exact recompense when the red rood shall shine brightly over all in the sun's stead.' Rh


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 to chime out the hours and halves and quarters for the burgesses of Compiègne. The centre figure has a gilt breast-plate; the two others wear gilt trunk-hose; and they all three have elegant, flapping hats like cavaliers. As the quarter approaches, they turn their heads and look knowingly one to the other; and then, kling go the three hammers on three little bells below. The hour follows, deep and sonorous, from the interior of the tower; and the gilded gentlemen rest from their labours with contentment.

I had a great deal of healthy pleasure from their manœuvres, and took good care to miss as few performances as possible; and I found that even the Cigarette, while he pretended to despise my enthusiasm, was more or less a devotee himself. There is something highly absurd in the exposition of such toys to the outrages of winter on a housetop. They would be more in keeping in a glass case before a Nürnberg


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 clock. Above all, at night, when the children are abed, and even grown people are snoring under quilts, does it not seem impertinent to leave these ginger-bread figures winking and tinkling to the stars and the rolling moon? The gargoyles may fitly enough twist their ape-like heads; fitly enough may the potentate bestride his charger, like a centurion in an old German print of the Via Dolorosa; but the toys should be put away in a box among some cotton, until the sun rises, and the children are abroad again to be amused.

In Compiègne post-office, a great packet of letters awaited us; and the authorities were, for this occasion only, so polite as to hand them over upon application.

In some ways, our journey may be said to end with this letter-bag at Compiègne. The spell was broken. We had partly come home from that moment.


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 No one should have any correspondence on a journey; it is bad enough to have to write; but the receipt of letters is the death of all holiday feeling.

"Out of my country and myself I go." I wish to take a dive among new conditions for awhile, as into another element. I have nothing to do with my friends or my affections for the time; when I came away, I left my heart at home in a desk, or sent it forward with my portmanteau to await me at my destination. After my journey is over, I shall not fail to read your admirable letters with the attention they deserve. But I have paid all this money, look you, and paddled all these strokes, for no other purpose than to be abroad; and yet you keep me at home with your perpetual communications. You tug the string, and I feel that I am a tethered bird. You pursue me all over Europe with the little vexations that I came away to


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 avoid. There is no discharge in the war of life, I am well aware; but shall there not be so much as a week's furlough?

We were up by six, the day we were to leave. They had taken so little note of us that I hardly thought they would have condescended on a bill. But they did, with some smart particulars too; and we paid in a civilized manner to an uninterested clerk, and went out of that hotel, with the india-rubber bags, unremarked. No one cared to know about us. It is not possible to rise before a village; but Compiègne was so grown a town, that it took its ease in the morning; and we were up and away while it was still in dressing gown and slippers. The streets were left to people washing door-steps; nobody was in full dress but the cavaliers upon the town-hall; they were all washed with dew, spruce in their gilding, and full of intelligence and a sense of professional responsibility. Kling, went they on the bells for


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 the half-past six, as we went by. I took it kind of them to make me this parting compliment; they never were in better form, not even at noon upon a Sunday.

There was no one to see us off but the early washerwomen—early and late—who were already beating the linen in their floating lavatory on the river. They were very merry and matutinal in their ways; plunged their arms boldly in, and seemed not to feel the shock. It would be dispiriting to me, this early beginning and first cold dabble, of a most dispiriting day's work. But I believe they would have been as unwilling to change days with us, as we could be to change with them. They crowded to the door to watch us paddle away into the thin sunny mists upon the river; and shouted heartily after us till we were through the bridge.


text: An Inland Voyage/Chapter 19

title: An Inland Voyage/Chapter 19


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is a sense in which those mists never rose from off our journey; and from that time forth they lie very densely in my note-book. As long as the Oise was a small rural river, it took us near by people's doors, and we could hold a conversation with natives in the riparian fields. But now that it had grown so wide, the life along shore passed us by at a distance. It was the same difference as between a great public highway and a country bypath that wanders in and out of cottage gardens. We now lay in towns, where nobody troubled us with questions; we had floated into civilised life, where people pass without salutation. In sparsely inhabited places, we make all we can


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 of each encounter; but when it comes to a city, we keep to ourselves, and never speak unless we have trodden on a man's toes. In these waters, we were no longer strange birds, and nobody supposed we had travelled further than from the last town. I remember, when we came into L'Isle Adam, for instance, how we met dozens of pleasure-boats outing it for the afternoon, and there was nothing to distinguish the true voyager from the amateur, except, perhaps, the filthy condition of my sail. The company in one boat actually thought they recognised me for a neighbour. Was there ever anything more wounding? All the romance had come down to that. Now, on the upper Oise, where nothing sailed as a general thing but fish, a pair of canoeists could not be thus vulgarly explained away; we were strange and picturesque intruders; and out of people's wonder, sprang a sort of light and passing intimacy all along our route.


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 There is nothing but tit for tat in this world, though sometimes it be a little difficult to trace: for the scores are older than we ourselves, and there has never yet been a settling-day since things were. You get entertainment pretty much in proportion as you give. As long as we were a sort of odd wanderers, to be stared at and followed like a quack doctor or a caravan, we had no want of amusement in return; but as soon as we sank into commonplace ourselves, all whom we met were similarly disenchanted. And here is one reason of a dozen, why the world is dull to dull persons.

In our earlier adventures there was generally something to do, and that quickened us. Even the showers of rain had a revivifying effect, and shook up the brain from torpor. But now, when the river no longer ran in a proper sense, only glided seaward with an even, outright, but imperceptible speed, and when the sky smiled


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 upon us day after day without variety, we began to slip into that golden doze of the mind which follows upon much exercise in the open air. I have stupefied myself in this way more than once; indeed, I dearly love the feeling; but I never had it to the same degree as when paddling down the Oise. It was the apotheosis of stupidity.

We ceased reading entirely. Sometimes when I found a new paper, I took a particular pleasure in reading a single number of the current novel; but I never could bear more than three instalments; and even the second was a disappointment. As soon as the tale became in any way perspicuous, it lost all merit in my eyes; only a single scene, or, as is the way with these feuilletons, half a scene, without antecedent or consequence, like a piece of a dream, had the knack of fixing my Interest. The less I saw of the novel, the better I liked It: a pregnant reflection. But for the most part, as I said,


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 we neither of us read anything in the world, and employed the very little while we were awake between bed and dinner in poring upon maps. I have always been fond of maps, and can voyage in an atlas with the greatest enjoyment. The names of places are singularly inviting; the contour of coasts and rivers is enthralling to the eye; and to hit, in a map, upon some place you have heard of before, makes history a new possession. But we thumbed our charts, on these evenings, with the blankest unconcern. We cared not a fraction for this place or that. We stared at the sheet as children listen to their rattle; and read the names of towns or villages to forget them again at once. We had no romance in the matter; there was nobody so fancy-free. If you had taken the maps away while we were studying them most intently, it is a fair bet whether we might not have continued to study the table with the same delight.


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 About one thing we were mightily taken up, and that was eating. I think I made a god of my belly. I remember dwelling in imagination upon this or that dish till my mouth watered; and long before we got in for the night my appetite was a clamant, instant annoyance. Sometimes we paddled alongside for awhile and whetted each other with gastronomical fancies as we went. Cake and sherry, a homely refection, but not within reach upon the Oise, trotted through my head for many a mile; and once, as we were approaching Verberie, the Cigarette brought my heart into my mouth by the suggestion of oyster patties and Sauterne.

I suppose none of us recognise the great part that is played in life by eating and drinking. The appetite is so imperious, that we can stomach the least interesting viands, and pass off a dinner hour thankfully enough on bread and water; just as there are men who must read something,


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 if it were only Bradshaw's Guide. But there is a romance about the matter after all. Probably the table has more devotees than love; and I am sure that food is much more generally entertaining than scenery. Do you give in, as Walt Whitman would say, that you are any the less immortal for that? The true materialism is to be ashamed of what we are. To detect the flavour of an olive is no less a piece of human perfection, than to find beauty in the colours of the sunset.

Canoeing was easy work. To dip the paddle at the proper inclination, now right, now left; to keep the head down stream; to empty the little pool that gathered in the lap of the apron; to screw up the eyes against the glittering sparkles of sun upon the water; or now and again to pass below the whistling tow-rope of the Deo Gratias of Condé, or the Four Sons of Aymon—there was not much art in that; certain silly muscles man-


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 aged it between sleep and waking; and meanwhile the brain had a whole holiday, and went to sleep. We took in, at a glance, the larger features of the scene; and beheld, with half an eye, bloused fishers and dabbling washerwomen on the bank. Now and again we might be half wakened by some church spire, by a leaping fish, or by a trail of river grass that clung about the paddle and had to be plucked off and thrown away. But these luminous intervals were only partially luminous. A little more of us was called into action, but never the whole. The central bureau of nerves, what in some moods we call Ourselves, enjoyed its holiday without disturbance, like a Government Office. The great wheels of intelligence turned idly in the head, like fly-wheels, grinding no grist. I have gone on for half an hour at a time, counting my strokes and forgetting the hundreds. I flatter myself the beasts that perish could not underbid


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 that, as a low form of consciousness. And what a pleasure it was! What a hearty, tolerant temper did it bring about! There is nothing captious about a man who has attained to this, the one possible apotheosis in life, the Apotheosis of Stupidity; and he begins to feel dignified and longœvous like a tree.

There was one odd piece of practical metaphysics which accompanied what I may call the depth, if I must not call it the intensity, of my abstraction. What philosophers call me and not me, ego and non ego, pre-occupied me whether I would or no. There was less me and more not me than I was accustomed to expect. I looked on upon somebody else, who managed the paddling; I was aware of somebody else's feet against the stretcher; my own body seemed to have no more intimate relation to me than the canoe, or the river, or the river banks. Nor this alone: something inside my mind, a part


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the next two days' sail little remains in my mind, and nothing whatever in my note-book. The river streamed on steadily through pleasant riverside landscapes. Washerwomen in blue dresses, fishers in blue blouses, diversified the green banks; and the relation of the two colours was like that of the flower and the leaf in the forget-me-not. A symphony in forget-me-not; I think Théophile Gautier might thus have characterised that two days' panorama. The sky was blue and cloudless; and the sliding surface of the river held up, in smooth places, a mirror to the heaven and the shores. The washerwomen hailed us laughingly; and the noise of trees and water made an accompaniment to our dozing thoughts, as we fleeted down the stream.


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 The great volume, the indefatigable purpose of the river, held the mind in chain. It seemed now so sure of its end, so strong and easy in its gait, like a grown man full of determination. The surf was roaring for it on the sands of Havre.

For my own part, slipping along this moving thoroughfare in my fiddle-case of a canoe, I also was beginning to grow aweary for my ocean. To the civilized man, there must come, sooner or later, a desire for civilization. I was weary of dipping the paddle; I was weary of living on the skirts of life; I wished to be in the thick of it once more; I wished to get to work; I wished to meet people who understood my own speech, and could meet with me on equal terms, as a man, and no longer as a curiosity.

And so a letter at Pontoise decided us, and we drew up our keels for the last time out of that river of Oise that had faithfully piloted them, through rain and sunshine, for so long. For so


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Rh 138; asm. ðysne, 104; asf. ðās, 96.

ðolian, w. 2, trans., endure, suffer, ''pret. 3 pl.'' ðolodan, 149.

ðonne, adv., then, at that time, þonne, 107, 115, 127, 139, 142.

ðonne, conj., than, þonne, 128.

ðrōwian, w. 2, intrans., suffer, ''pret. 3 sg.'' þrōwode, 84, 98, 145.

ðrymfæst, adj., glorious, þrymfæst, nsm. 84.

ðū, pron., thou, ns. 78, 96; as. þē, 95.

ðurfan, PP., need, have reason to, 3 sg. þearf, 117.

ðurh, ''prep. w. acc.'', through, by reason of, by means of, 10, 18,

ðurhdrīfan, 1, trans., pierce, ''pret. 3 pl.'' ðurhdrifan, 46.

ðyncan, w. 1, intrans., seem, appear, ''pret. 3 sg.'' þūhte, 4.

ðȳstro, fm. pl., darkness, gloom, np. 52.

under, prep., beneath, w. dat, 55, 85.

unforht, adj., undaunted, fearless, nsm. 110.

ūp, adv., up, 71.

uppe, adv., up, above, 9.

wǣd, f., garment, vesture, ip. wǣdum, 15, 20, 22.

wǣfersȳn, f., spectacle, show, ds. wæfersȳne, 31.

wǣta, m., moisture, blood, dis. wǣtan, 22.

wann, adj., dark, black, nsf. 55.

wealdend, m., King, Lord, ns. 111, 155; gs. wealdendes, 33; weald[end]es, 17; ds. wealdende, 121; as. 67.

weard, m., guardian, lord, ns. 91.

weg, m., way, as. 88.

well, adv., well, fully, 129, 143.

wenan, w. 1, trans., look for, expect, ''1 sg. wene'', 135.

węndan, w. 1, intrans., alter, change, vary, inf. 22.

weorc, n., pain, as. 79.

weorod, n., host, company, ds. weorode, 69, 152; werede, 124; gp. weoruda, 51.

weorðian, w. 2, honour, worship, 3 pl. weorðiað, 81; inf., 129.

weorðlice, adv., worthily, duly, fitly, 17.

wēpan, R., intrans., weep, lament, 3 sg. weop, 56.

werg, m., outlaw, felon, criminal, ap. wergas, 31.

wesan, an., intrans., be, exist, 3 sg. is, 80, 97, 126, 129, 130, 139, 140, 141 ; bið, 86; 3 pl. syndon, 46; ''pret. 1 sg. wæs, 20, 21, 29, 44, 48, 59, 62, 87, 123; 3 sg. wæs, 6, 10, 13, 22, 28, 39, 56, 74, 124, 148, 150, 156; opt. 3 sg. sī, 144; sīe, 112; pret. 3 pl. wæron, 8; inf.'' 110, 117.

wīde, adv., widely; wīde and sīde, far and wide, 81.

wīf, f., woman, gp. wīfa, 94.

willa, m., desire, ns. 129.

willan, an., will, 1 sg. wylle, 1 ; ''pret. 3 sg. wolde, 41; pret. 3 pl. woldon, 68; opt. 3 sg. wile, 107; pret. 3 sg.'' wolde, 34, 113.

wīte, n., punishment, torment, torture, ds. wīte, 61; gp. wīta, 87. Rh


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 They will last him, said my mother, the longest.

But he can have no linings to 'em, replied my father.

He cannot, said my mother.

'Twere better to have them of fustian, quoth my father.

Nothing can be better, quoth my mother.

—Except dimity,—replied my father:—'Tis best of all,—replied my mother.

—One must not give him his death, however,—interrupted my father.

By no means, said my mother:—and so the dialogue stood still again.


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 I am resolved, however, quoth my father, breaking the silence the fourth time, he shall have no pockets in them.

—There is no occasion for any, said my mother.

I mean in his coat and waistcoat,—cried my father.

—I mean so too,—replied my mother.

—Though if he gets a gig or a top—Poor souls! it is a crown and a scepter to them,—they should have where to secure it.

Order it as you please, Mr. Shandy, replied my mother.


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 —But don't you think it right? added my father, pressing the point home to her.

Perfectly, said my mother, if it pleases you, Mr. Shandy.

—There's for you! cried my father, losing temper—Pleases me!—You never will distinguish, Mrs. Shandy, nor shall I ever teach you to do it, betwixt a point of pleasure and a point of convenience.—This was on the Sunday night;—and further this chapter sayeth not.

my father had debated the affair of the breeches with my mother,—he consulted Albertus Rubenius upon


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58 yourselves always cheerful and untroubled in those hours of relaxation.

Smoking is considered to be not altogether a good habit. It is objectionable also from a religious point of view, whether of Hinduism, Mahommedanism or Christianity. If you anyhow get into that habit, be careful to keep the habit under restraint. Never become a slave to it, and never allow your children to smoke before 25 or at least 21 years of age. It affects the growth of children to a certain extent. It is a very objectionable thing for females to smoke.

I regret very much to mention here that it is a general practice with Hindu and Mahommedan physicians to persuade people to have recourse to aphrodisiacs. My advice is not to listen to such quacks, but to consult an honest thoroughly quali- fied physician, and, if there should be weakness, to follow his advice, and to pay strict


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59 attention to exercise and diet. Never take such medicine unless you really feel the defect. In ordinary cases proper exercise and diet are the best things to be recommended, and, if carefully looked after, will produce the desired effect.


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 it; and Albertus Rubenius used my father ten times worse in the consultation (if possible) than even my father had used my mother: For as Rubenius had wrote a quarto express, De re Vestiaria Veterum,—it was Rubenius's business to have given my father some lights.—On the contrary, my father might as well have thought of extracting the seven cardinal virtues out of a long beard,—as of extracting a single word out of Rubenius upon the subject.

Upon every other article of ancient dress, Rubenius was very communicative to my father;—gave him a full and satisfactory account of

 * The Toga, or loose gown.
 * The Chalmys.
 * The Ephod.
 * The Tunica, or Jacket.


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 *The Synthesis.
 * The Pænula.
 * The Lacema, with its Cucullus.
 * The Paludamentum.
 * The Prætexta.
 * The Sagum, or soldier's jerkin.
 * The Trabea: of which, according Suetonius, there were three kinds.—

—But what are all these to the breeches? said my father.

Rubenius threw him down upon the counter all kinds of shoes which had been in fashion with the Romans.—There was,

 * The open shoe.
 * The close shoe.
 * The slip shoe.
 * The wooden shoe.


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 *The soc.
 * The buskin.
 * And The military shoe with hobnails in it, which Juvenal takes notice of.
 * There were, The clogs.
 * The patins.
 * The pantoufles.
 * The brogues.
 * The sandals, with latchets to them.
 * There was, The felt shoe.
 * The linen shoe.
 * The laced shoe.
 * The braided shoe.
 * The calceus incisus.
 * And The calceus rostratus.

Rubenius shewed my father how well they all fitted,—in what manner they laced on, with what points, straps, thongs, lachets, ribands, jaggs, and ends.


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61 An action at close quarters may sometimes in the end turn into a brave or gallant act. Some call it a daring action. But daring actions alone never come under the above heading. Bravery, we may call "fearless action, which cleaves to its purpose, regardless of consequences." We see courage in that sense in animals too, when they turn at bay. The best courage or bravery we find is that of a game-cock. Courage in men is of a much higher quality than in dumb creatures; because we have thinking and reasoning powers which they have not.

"It is this same courage which often inspires soldiers in battle, and sportsmen in the jungle, to face great peril, not only without fear, but even with a kind of 'stern joy' and pride." Trained soldiers are generally brave men and they stand to-


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62 gether because of discipline at the entire risk of their lives. You must have seen some soldiers (officers included) wearing a Victoria Cross. It is the highest distinction to be won only by gallantry. We all know well of the great soldiers, Earl Roberts and Lord Kitchener of the present day. They were ordinary soldiers at first and now they have been raised to their present distinguished positions for their valour and distinguished services in war.

I was fortunately present at the Guildhall in 1902 at the presentation of addresses to Earl Roberts and Lord Kitchener by the Corporation of London on their return after the great Campaign in South Africa. It was a great and very enthusiastic function.

When Lord Kitchener arrived in London from South Africa, he was met by Their Royal Highnesses the Prince of Wales and


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Rh

2. In the Dream of the Rood the author says (126–31) :

And now my life's great happiness is this, That to the cross victorious I may come, Alone, above the wont of other men, To worship worthily. Desire for this Is great within my heart, and all my help Must reach me from the rood.

In the Elene Cynewulf says: 'Not once alone, but many times, had I reflected on the tree of glory before I had disclosed the miracle concerning the glorious tree, as in the course of events I found related in books, in writings, concerning the sign of victory.' Dietrich interprets the former passage as prophetic of a future work on the cross, and the latter as a backward reference to the Dream of the Rood. The impulse to compose the Elene is traceable to the vision which appeared to the author of the Rood.

3. Cynewulf is fond of speaking of himself and his feelings in the epilogues of his other poems, where he adds his name in runes. In like manner he comes forward in his own person in the Dream of the Rood (cf. the next section).

4. In both poems the author represents himself as old, having lost joys or friends, and as ready to Rh


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Rh. Thus in the Dream of the Rood we have (124–6, 131–4):

My soul within Was quickened to depart, so many years Of utter weariness had I delayed. . . . . . . . . . . . . Of powerful friends Not many do I own on earth, for hence Have they departed, from the world's delights; They followed after Him, their glorious King, And with the Father now in heaven they live, Dwelling in bliss.

And in the Elene: 'Thus I, old and ready to depart by reason of the failing house. . . . has waned, pleasure has decreased with the years ; youth has fled, the former pride. U (?) was of old the splendor of youth; now, after the allotted time, are the days departed, the joys of life have vanished.'

5. The diction of the Dream resembles in various particulars that employed by Cynewulf. As, according to Dietrich, Cynewulf wrote not only the Juliana, Christ, and Elene, but also the Andreas, Guthlac, Phoenix, and Riddles, all references drawn from the latter group are excluded in adducing the correspondences which will be cited. Dietrich quotes three sets of correspondences in three successive notes, as follows :

a. Cynewulf is fond of denoting 'wound' by dolg (also feorhdolg, Chr. 1454), which is likewise found in Old High German and Norse. Thus Rood 46:

on mē syndon þā dolg gesīene;

compared with Chr. 1107–8:

ond þā openan dolg on hyra Dryhtne gesēoð drēorigferðe; Rh


text: The Life and Opinions of Tristram Shandy, Gentleman/Volume 6/Chapter 18


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User:Arcorann/A Budget of Paradoxes

 * A Budget of Paradoxes (Athenaeum) (1863-1865) in 35 parts (15 numbered three times)
 * part 1 (introduction) 1863-10-10 IA 466~468
 * part 2 (1503-1600) 1863-10-17 IA 500~501
 * part 3 (1600-1658) 1863-10-24 IA 534~535
 * part 4 (1660-1668) 1863-10-31 IA 573~574
 * part 5 (1676-1699) 1863-11-07 IA 610~611
 * part 6 (1705-1747) 1863-11-14 IA 645~646
 * part 7 (1747-1751) 1863-11-28 IA 719~720
 * part 8 (1754-1792) 1863-12-12 IA 800~801
 * part 9 (1792-1802) 1863-12-26 IA 878~879
 * part 10 (1803-1819) 1864-01-09 IA 55~56
 * part 11 (1819-1825) 1864-01-23 IA 122~123
 * part 12 (1825) 1864-02-06 IA 195.
 * part 13 (1825-1830) 1864-02-27 IA 302~303
 * part 14 (1830-1833) 1864-03-19 IA 408~409
 * part 15 (1834-1835) 1864-04-02 IA 475~476
 * part 15 (1836-1839) 1864-05-07 IA 647~648
 * part 15 (1839-1842) 1864-07-02 IA 20~21
 * part 16 (1842-1845) 1864-08-06 IA 181~182
 * part 17 (1846-1847) 1864-08-20 IA 246~247
 * part 18 (1847-1849) 1864-08-27 IA 276~277
 * part 19 (1849-1850) 1864-09-10 IA 340~
 * part 20 (1851-1854) 1864-10-22 IA 529.
 * part 21 (1854-1855) 1865-01-14 IA 54~55
 * part 22 (1855) 1865-02-18 IA 236.
 * part 23 (1856) 1865-03-11 IA 350.
 * part 24 (1856-1858) 1865-03-25 IA 423~424
 * part 25 (1859) 1865-05-20 IA 685~686
 * part 26 (1859) 1865-06-24 IA 847~848
 * part 27 (1859) 1865-07-08 IA 52~53
 * part 28 (1859-1861) 1865-07-15 IA 84~85
 * part 29 (1862) 1865-07-29 IA 149~150
 * part 30 (1862) 1865-08-19 IA 248~249
 * part 31 (1862-1863) 1865-09-02 IA 312.
 * part 32 (1863) 1865-10-14 IA 504~505
 * part 33 1865-11-25 IA 729~730
 * Supplement to the Budget of Paradoxes (1866-1867) in 15 parts
 * part 1 1866-04-28 IA 531~532
 * part 2 1866-05-26 IA 706~707
 * part 3 1866-06-16 IA 805~806
 * part 4 1866-06-23 IA 837~838
 * part 5 1866-06-30 IA 868~869
 * part 14 1867-03-09 IA 324.
 * part 15 1867-03-30 IA 422~423
 * A Budget of Paradoxes (The Assurance Magazine) (1863-1870) in 12 parts, abridged (and incomplete; the reprinting only reached part 26 of the Atheaneum version)
 * part 1 1863-10 IA via JSTOR 130~150
 * Errata
 * part 2 1864-01 IA via JSTOR 181~195
 * part 3 1864-04 IA via JSTOR 280~284
 * part 4 1864-10 IA via JSTOR 32~48
 * part 5 1865-01 IA via JSTOR 101~108
 * part 6 1865-07 IA via JSTOR 230~232
 * part 7 1865-10 IA via JSTOR 294~301
 * part 8 1866-04 IA via JSTOR 51~54
 * part 9 1866-10 IA via JSTOR 176~188
 * part 10 1867-01 IA via JSTOR 231~245
 * part 11 1868-01 IA via JSTOR 107~121
 * part 12 1870-10 JSTOR 44~51
 * A Budget of Paradoxes (First Edition) (1872) in one volume
 * IA via University of California already on Commons
 * IA via Cornell University Library already on Commons
 * A Budget of Paradoxes (Second Edition) (1915) in two volumes, with many footnotes
 * Volume 1 IA via Cornell University Library
 * Volume 2 IA via Cornell University Library
 * Volume 1 IA via University of California already on Commons
 * Volume 2 IA via University of California already on Commons
 * Volume 2 IA via University of California already on Commons

Check

title: User:Arcorann/A Budget of Paradoxes


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63 the Duke of Connaught, at the Railway station. That kind of high reception is only due to ruling monarchs and their heirs-apparent. You now see, Kitchener obtained that high honour simply for his successful conduct of a difficult war. On the Canadian Arch which was erected for the Coronation, but then used for the occasion, there were put two inscriptions in his honour, viz., "Soldier in War" and "Soldier in Peace."

In the battle described in the Mahabharata, though there were many heroes, Abhimanyu, the son of Arjuna, was considered to be the best. All the best warriors of the enemy surrounded him and fought with him. He, being unfortunately separated from the heroes on his side, fought very bravely with the enemy as long as life lasted. There are many more instances of valour, such as that shown by Sri Rama, Sri Krishna, Bhima, Arjuna


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64 and many others. I will now give you an account of more recent valour shown by the defenders of Bobbili Fort in 1758. This battle was fought between one of my ancestors with his small army and the combined forces of Vizianagaram, the French and the Nizam who numbered 14,000, of whom 12,000, viz., those of the French and the Nizam were all well trained. I quote some parts of "Orme's History of Indostan."

"The assailants admired, for no European had ever seen such excess of courage in the natives of Indostan, and continually offered quarter, which was always answered by the menace and intention of death : not a man had gained the rampart at two o'clock in the afternoon, when another cessation of the attack ensued; on which Rangarow assembled the principal men, told them there was no hope of maintaining the


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rumour of the arrival of "a new fellow," circulated with rapidity through the inmates of Burnsley Vicarage, and about fifty young devils were preparing to quiz the newcomer, when the school-room door opened, and Mr. Dallas, accompanied by Vivian, entered.

"A dandy, by Jove!" whispered St. Leger Smith. "What a knowing set out," squeaked Johnson secundus. " Mammy-sick," growled Barlow primus. This last exclamation was, however, a most scandalous libel, for certainly no being ever stood in a pedagogue's presence

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 with more perfect sang froid, and with a bolder front, than did, at this moment, Vivian Grey.

One principle in Mr. Dallas' regime, was always to introduce a new-comer in school-hours. He was thus carried immediately in medias res, and the curiosity of his co-mates being in a great degree satisfied, at a time when that curiosity could not personally annoy him, the new-comer was, of course, much better prepared to make his way, when the absence of the ruler became a signal for some oral conversation with "the arrival."

However, in the present instance the young savages at Burnsley Vicarage had caught a Tartar; and in a very few days Vivian Grey was decidedly the most popular fellow in the school. He was "so dashing! so devilish good-tempered! so completely up to every thing!" The magnates of the land were certainly rather jealous of his success, but their very sneers bore witness to his popularity. "Cursed puppy," said

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65 Fort, and that it was immediately necessary to preserve their wives and children from the violation of Europeans, and the more ignominious authority of Vizeramrauze. A number called without distinction were allotted to the work; they proceeded, every man with a torch, his lance; and poignard, to the habitations in the middle of the fort, to which they set fire indiscriminately, plying the flame with straw prepared with pitch and brimstone, and every man stabbed, without remorse, the woman or child, whichsoever attempted to escape the flame and suffocation. Not the helpless infant, clinging to the bosom of its mother, saved the life of either from the hand of the husband and father. The utmost excesses, whether of revenge or of rage, were exceeded by the atrocious prejudices which dictated and performed this horrible sacrifice. The massacre being finished, those who ac-


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 St. Leger Smith. "Thinks himself knowing," squeaked Johnson secundus. "Thinks himself witty," growled Barlow primus.

Notwithstanding this cabal, days rolled on at Burnsley Vicarage only to witness the increase of Vivian's popularity. Although more deficient than most of his own age in accurate classical knowledge, he found himself in talents, and various acquirements, immeasurably their superior. And singular is it, that at school, distinction in such points is ten thousand times more admired by the multitude, than the most profound knowledge of Greek Metres, or the most accurate acquaintance with the value of Roman coins. Vivian Grey's English verses, and Vivian Grey's English themes, were the subject of universal commendation. Some young lads made copies of these productions, to enrich, at the Christmas holidays, their sisters' albums; while the whole

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72 Duryodhana in that great gambling match, the greatest that has ever been known, they did not say a word or do anything when Draupadi was dragged into the audience chamber and ill-treated, though they were very much superior in strength and ability to the Kurus. They were silent because they wanted to abide by reason. It is an instance of moral courage.

In all our right endeavours we must try and try, stronger after each failure, till we succeed in them. Such perseverance in spite of our failures is also called moral courage.


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 save all, made a leap in the dark. Well! is my skull cracked? Nous verrons. How hot, either this room or my blood is! Come, for some fresh air; (he opened the library window) how fresh and soft it is! Just the night for the balcony. Hah! music! I cannot mistake that voice. Singular woman! I 'll just walk on, till I'm beneath her window."

Vivian accordingly proceeded along the balcony, which extended down one whole side of the Château. While he was looking at the moon he stumbled against some one. It was Colonel Delmington. He apologised to the militaire for treading on his toes, and "wondered how the devil he got there!"

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 school were scribbling embryo prize-poems, epics of twenty lines on "the Ruins of Pstum," and "the Temple of Minerva;" "Agrigentum," and "the Cascade of Terni."—I suppose that Vivian's productions at this time, would have been rejected by the commonest twopenny publication about town—yet they turned the brain of the whole school; while fellows who were writing Latin Dissertations, and Greek Odes which might have made the fortune of the Classical Journal, were looked on by the multitude as as great dunderheads as themselves:—and such is the advantage which, even in this artificial world, every thing that is genuine has over every thing that is false and forced. The dunderheads who wrote "good Latin," and "Attic Greek," did it by a process, by means of which, the youngest fellow in the school was conscious he could, if he chose, attain at the same perfection. Vivian Grey's

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 outside world. He kept a store of such ready-made bulletins within, stereotypes responses calculated to give intimation of a subtle discerning intellect at work. He would employ such tactics indefinitely if conducting a conversation unaided. If his wife was with him she manned the big guns while he posed as an impregnable fortress.

Doctor Dick regarded the large dull pretentious creature with patience born of his profession rather than his temperament. Doctor Dick was a Highlander. Alex Kinloch a Lowland Scot. This, in itself, was a deep fixed gulf between them, apart form gulfs of breeding and intellect, and today the doctor found his host peculiarly trying. He'd made a point of calling when he knew Lynneth would not be at "Sandilands." He wanted to spare her the grim tale he had to tell. It had been an effort, however, to miss a chance of seeing her, and his mood grew steadily darker.

"What," he demanded, "would you consider the other side to this horror at Troon?"

Baffled at such direct attack, Alec poked at his piper with an air of grave reserve. He and Edith always were careful to be non-committal in their attitude until they discovered the trend of popular feeling with reference to a new idea. This Troom ghost notion now! If Seagate took it seriously, and yesterday's funeral service seemed to indicate so, then they would follow suit. Alec had been swayed by the vicar yesterday. Now, however, he knew Edith's view was the really intelligent and logical one. The vicar had been simply playing up, doing what the villagers expected of him. Jolly good thing no one but his wife knew that he'd actually got the wind up yesterday. The "Thing of Darkness!" Uh! Nasty phrase that! He'd felt like chucking up everything—selling Troon to any fool who wanted the old place. Well, he could laugh at himself and his fears now.

But this young Pills! He seemed officious. Trying to interfere. Pulling this stuff about haunts and devils at Troon. Warning him that the workmen restoring the hold house were in danger and that he and Edith ought to give up all idea of living there. Damned young whippersnapper, sitting there at his ease and telling a man of the world what was what! He'd tell him where he got off all right!

The door opened to admit his wife. Alec crossed his legs, resumed his pipe, took up the fortress-pose as Doctor Dick rose to his feet. Edith Kinloch progressed with ceremony to a chair.

"How nice of you to call again—so soon, Doctor Thornton."

"Doctor Dick," corrected the visitor. "My father is still in practise here. We have to make a distinction."

"Oh! How awkward for you!"

Edith was slim and tall and neat. She was part of her chosen rôle to stoop kindly to her inferiors. The Lady Bountiful was her favorite part, to be gracious, to condescend. She'd been these things infuriatingly and increasingly ever since she cut free from her decent but quite uneducated family at the age of fourteen. Alec never knew to this day that her mother had a fish-and-chips shop in Edgware road, that her father was crippled and on the dole, that her younger sisters were working in a glue factory.

"My wife," Alec would tell you, believing it to be a fact, "lost both her parents—died in India when she was a child. Friends made themselves responsible for her education." [the Local Educational Council as represented by Edith's adaptable mind] "a branch of the Dorsetshire Frome-Stoddarts, you know.


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 verses were unlike any thing which had yet appeared in the Literary Annals of Burnsley Vicarage, and that which was quite novel was

naturally thought quite excellent. There is no place in the world where greater homage is paid to talent than at an English school. At a public school, indeed, if a youth of great talents is blessed with an amiable and generous disposition, he ought not to envy the minister of England. If any captain of Eton, or prfect of Winchester, is reading these pages, I would most earnestly entreat him dispassionately to consider, in what situation of life he can rationally expect that it will be in his power to exercise such influence, to have such opportunities of obliging others, and be so confident of an affectionate and grateful return. Aye, there 's the rub!—Bitter, bitter thought! that gratitude should cease the moment we become men.

And sure I am, that Vivian Grey was loved

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alluded to final causes in this address. The origin of things is seldom other than enigmatic, and were I to be asked why the Harveian Oration for 1912 was written by me I should have to reply: A leading article in the Lancet, the Reports of the Imperial Cancer Research Fund, and what I believe to have been a telepathic transit between our President and myself, share the responsibility.

In republishing it for circulation in the College I can only hope that it may give some pleasure to those who read it, perhaps even here and there some stimulus to thought, ere it receive sepulture within the Library of our College, a tomb of the most honourable magnificence.

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10 more matured tissues in which a new growth finds itself—the old hands, so to speak—may possibly exercise a very effective restraint upon the young bloods, and thus preserve the ordered going of the locality, by the drastic method of starving the newcomers out.

As one thought on these things, who could do otherwise than peer into the future? And doing so, I wrote, thirty-seven years ago, “What a subject for Darwin would be the cells of a cancer, if only they were tangible, if only we could observe the variations of tumours, under judicious cultivation.”

I have often said during these many years of search for an exogenous germ of cancer that I shall be disappointed if we find one, for malignancy, it may be only upon adequate environic invitation, already finds and fills its place as a sine qua non of evolution.

One likened the position then to that of the chemist who, putting together his scheme of elements, finds bits of his puzzle wanting, but, knowing what their form should be, proceeds to look for them, finds them, and fits them in, the whole one purpose and one picture.

And thus regarding Nature, is there anything improbable in such a pathology of morbid growths? Is there not, in the natural order of things, if so I may speak of what in the empire of the corpus becomes disorder, a place ready for it, a chance that such a thing may come? Are we wrong to expect that if a complex body is possessed of energy, or many centres of energy, for orderly growth and development, that this disposition

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Rh or force will now and then slip its leash and run off on its own? An analogy of this kind seems to me to convey a workable conception of a scheme of malignancy, where ordered growth diverges by successive steps of variation, of indulgence of function, until cancer appears, until malignancy becomes the insanity, shall I say? of function. And does not an idea of this kind foreshadow, and father too, the modern doctrine of the individuality of protoplasm, which I take to be taught by cell eating (phagocytosis) and other forms of irritative response of which now we hear and think so much?

The last effort of the friend of many here, the late Sir Henry Butlin, who was at work with us in the days that I recall, embodying as it did the results of thirty-five years of research and thought in this very region, surely all pointed to some such conclusion in his mind, for although his introduction of the term “parasite” is liable to misinterpretation, the parasite cell was no other than some derivative of a protoplasmic human cell, and thus was parasitic, if at all, only in behaviour, to which the highest organisms must plead guilty—for are we not all of us at one time or another sponges on the world we live in? And regarding the living animal from the point of individualistic protoplasm, are some of the sports of our gardens so utterly divergent genetically from tumours of natural tissue; from the infective granulomata; or from the growth of a cancer?

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20 arterial sclerosis. This disease is constantly being brought under our notice. Why so? Because particular signs are supposed to betoken it. But do they? Would it not be more true to say that they indicate its occasional origin? The point is that the search for a structural change has shifted its ground on to a functional disturbance—quite properly, as I think—and then incorrectly the arterial state has come to be regarded as due to the condition (sclerosis) of which it is in all probability the cause.

Then de motu cordis. Much work has been done of late upon the irregularities of the cardiac muscle. This work is well known to you and is of the very best, and not by a breath would I belittle it, for it is no doubt gradually emancipating a difficult subject of research from the mists of ignorance that envelop it, and by true Harveian method. But I may perhaps be permitted to say as a caution that it is possible to attribute to disease of the muscle more importance than by right belongs to it, and I believe it will be accepted in the future, as the result of further clinical observation, that many a case of arrhythmia, where we now seem to be inclining to muscular disease, is in truth an aberration of the higher cardiac centres, and as such no true example of pathological anatomy.

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30 much, and spend our time in thinking our leeches fools on the one hand or an all-knowing providence on the other, and seem to be prone to handle the wrong end of the stick when it comes to a pinch. But it is not wise to leave these matters entirely to the republic of letters. Let us learn to steer our own craft amid the smoother eddies and currents of life’s stream, so that when the call to the pilot comes we may be able, as we shall be, to help him to apply his principles, derived from wider sources and more tutored insight, to the special needs of our immediate stress. As pilots we also may take heed of this.

And then, what of the prospect?

With problems such as these before an expanding science, it cannot be one of royal pageant or of easy achievement, and it is certain that the future triumphs over disease will only unfold themselves to an ever-widening horizon that embraces all the latest advances of physical science as they bear upon the function of living. Yet would the possibilities seem to be limitless. With all the added information of recent years; the suggestions that have come to us from all directions by way of electricity and light, and the ether that surrounds us; with all the forces that make towards us and for us, merging all nature into one ordered whole, who can do other than put to himself the question: Can it indeed be that we are come to look unto the rock whence we were hewn? Yet with spectroscopic insight, with darkness dawning into light, with mental flashes borne across the storm, with all these new aspects of nature surging on us, who shall say that we are now familiar with all forms of living energy, that there are no other sources still to be made known to us? In the sigh

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 you hear Lord Beaconsfield—no, was it Lord Beaconsfield ? No, no, your memory, Vivian, 's very bad; it was Lord Courtown: didn't you hear him say that Frederick Cleveland was Lucifer.—He is Lucifer; he is, upon my honor—how shocking! What times we live in! To think of you, Vivian Grey; you, a respectable young man, with a worthy and respectable father; to think of you leaving your card at—the Devil's!—Oh! shocking! shocking! But never mind, my dear fellow! never mind, don't lose heart.—I'll tell you what to do—talk to him, and by Jove, if he doesn't make me an apology, I'm not a Cabinet Minister. Good night, my dear fellow; he 's sure to make an apology; don't be frightened; remember what I say, talk to him,—talk—talk."—So saying, the worthy Marquess reeled and retired.

"What have I done?" thought Vivian; "I'm sure that Lucifer may know, for I do not. This Cleveland is, I suppose, after all but a man. I saw the feeble fools were wavering; and to

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 as ardently, and as faithfully, as you might expect from innocent young hearts. His slight accomplishments were the standard of all perfection; his sayings were the soul of all good fellowship; and his opinion, the guide in any crisis which occurred in the monotonous existence of the little commonwealth. And time flew gaily on.

One winter evening, as Vivian, with some of his particular cronies, was standing round the school-room fire, they began, as all schoolboys do when it grows rather dark, and they grow rather sentimental—to talk of.

"Twelve weeks more," said Augustus Etherege—"twelve weeks more, and we are free! The glorious day should be celebrated."

"A feast, a feast!" exclaimed Poynings.

"A feast is but the work of a night," said Vivian Grey: "something more stirring for me! What say you to private theatricals?"

The proposition was, of course, received with

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 enthusiasm, and it was not until they had unanimously agreed to act, that they universally remembered that acting was not allowed. And then they consulted whether they should ask Dallas, and then they remembered that Dallas had been asked fifty times, and then they "supposed they must give it up;" and then Vivian Grey made a proposition which the rest were secretly sighing for, but which they were afraid to make themselves—he proposed that they should act without asking Dallas.—"Well, then, well do it without asking him," said Vivian;-"Nothing 's allowed in this life, and every thing is done:—in town there's a thing called the French play, and that 's not allowed, yet my aunt has got a private box there. Trust me for acting—but what shall we perform?"

This question was, as usual, the fruitful source of jarring opinions. One proposed Othello, chiefly because it would be so easy to black a face with a burnt cork. Another was

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 —But I want to be informed about the breeches, said my father.

Albertus Rubenius informed my father that the Romans manufactured stuffs of various fabricks,—some plain,—some striped,—others diapered throughout the whole contexture of the wool, with silk and gold—That linen did not begin to be in common use, till towards the declension of the empire, when the Egyptians coming to settle amongst them, brought it into vogue.

—That persons of quality and fortune distinguished themselves by the fineness and whiteness of their cloaths; which colour (next to purple, which was appropriated to the great offices) they most affected and wore on their


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 for Hamlet, solely because he wanted to act the ghost, which he proposed doing in white shorts, and a night-cap. A third was for Julius Csar, because the murder scene "would be such fun!"

"No! no!" said Vivian, tired at these various and varying proposals, "this will never do. Out upon Tragedies; let's have a Comedy!"

"A Comedy! a Comedy!—oh! how delightful!"

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 birth-days and public rejoicings.—That it appeared from the best historians of those times, that they frequently sent their cloaths to the fuller, to be cleaned and whitened;—but that the inferior people, to avoid that expence, generally wore brown cloaths, and of a something coarser texture,—till towards the beginning of Augustus's reign, when the slave dressed like his master, and almost every distinction of habiliment was lost, but the Latus Clavus.

And what was the Latus Clavus? said my father.

Rubenius told him, that the point was still litigating amongst the learned:—That Egnatius, Sigonius, Bossius, Ticinensis, Baysius, Budæus, Salmasius, Lipsius, Lazius, Isaac Causonbon, and


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Talk:Vivian Grey/Volume 1

volumes, books and chapters
There are probably 5 or more volumes (=printed books), each containing books and these books having chapters. Volume 5, for example, starts with book number 7. The current 2-stage setup of the files may not align with that hierarchy. R. J. Mathar (talk) 11:42, 14 November 2023 (UTC)

title: Talk:Vivian Grey/Volume 1


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, all differed from each other,—and he from them: That some took it to be the button,—some the coat itself,—others only the colour of it:—That the great Baysius, in his Wardrobe of the ancients, chap. 12.—honestly said, he knew not what it was,—whether a tibula,—a stud,—a button,—a loop,—a buckle,—or clasps and keepers.—

—My father lost the horse, but not the saddle—They are hooks and eyes, said my father—and with hooks and eyes he ordered my breeches to be made.

are now going to enter upon a new scene of events.

—Leave we then the breeches in the taylor's hands, with my father stand-


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 be found within this realm, I pledge myself that, within ten days, he is drinking my noble friend's health at this very board."

The Marquess halloed, "Bravo!"—the rest laughed, and rose in confusion; Lord Beaconsfield fell over a chair, and, extricating himself with admirable agility, got entangled with a dumb-waiter, which came tumbling down with a fearful crash of plates, bottles, knives, and decanters. The pledge was, however, accepted; and the Marquess and Vivian were left alone. The worthy Peer, though terrifically tipsy, seemed quite overcome by Vivian's offer and engagement.

"Vivian, my boy! you don't know what you've done—you don't, indeed—take care of yourself, my boy,—you 're going to call on the Devil; you are, indeed—you're going to leave your card at the Devil's. Didn't you hear what Lord Beaconsfield,—a very worthy gentleman, but, between ourselves, a damned fool—that's entre nous, though, entre nous—I say, didn't

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text: The Life and Opinions of Tristram Shandy, Gentleman/Volume 6/Chapter 19


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 be so fortunate to get at the bottom of the mystery, which hangs over that castle, as I shall endeavour to do, I will take the first opportunity to apprise you of my success. Farewell, remember now and then the 20th of September, Anno 1750, and do not forget your humble friend."

"The postillion smacked his whip, and we went different roads. On the fifth day we arrived, without any further accident, at the castle of Baron R, the father of my pupil."

"And here," added Herrman, "my narration is finished. A letter which the Baron wrote me, and a manuscript sent me by the Lieutenant, contains every thing that has happened afterwards. But these papers you shall not get before your departure."


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 "Though Hellfried's curiosity had been spurred very much, yet he could not but consent to his friend's proposal, and spent a fortnight more with him in uninterrupted pleasure.

The days rolled swiftly on, shortened by the conversation of his friend, by hunting and other diversions, and he at length was obliged to bid his host adieu. Herrman thanked him once more for his friendly visit, shook him by the hand, gave him a parting kiss, dropped a gentle tear, and then bade him farewell.

Before he parted with his Hellfried he gave him the above mentioned manuscript, assuring him that he would have given it him sooner, if he had been able to find it amongst a great many papers: He added, that he had searched for it in vain several days, and would have given him the continuation and conclusion of those mysterious adventures, by way of narration, if he could not have found the manuscript, but he had fortunately traced it


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Index talk:Vivian Grey, Volume 1.djvu

Hierarchy
There are at least 5 volumes (=printed books), each of these containing "books" (e.g. volume 1 contains books 1 and 2, volume 5 starts with book number 7) and within these books are "chapters". So before starting transclusion the tree of pages must be spread into 3 levels, not 2 as they currently are. R. J. Mathar (talk) 12:02, 14 November 2023 (UTC)

Alternatively one can use a 2-level hierarchy with volume_1/chapter_1.1 up to volume_1/chapter_2.17 and later volume_5/chapter_7.1 etc where the "volumes" are the top level hierarchy and "books" and "chapters" are separated by dots. R. J. Mathar (talk) 09:50, 15 November 2023 (UTC)

two pages misplaced
Note that during transclusion pages 81-82 need to be reordered, because they happen to be 4 pages late in the djvu file. - R. J. Mathar (talk) 20:26, 30 November 2023 (UTC)

title: Index talk:Vivian Grey, Volume 1.djvu


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 now deny their operation upon the Earth; or else that (still contradicting your self) you grant that their appearing very small doth not in the least lessen their influence; or else that (and this shall be a more sincere and modest concession) you acknowledg and freely confesse, that our passing judgment upon their magnitudes and distances is a vanity, not to say presumption or rashnesse.

Truth is, I my self did also, in reading this passage perceive the manifest contradiction, in saying, that the Stars (if one may so speak) of Copernicus appearing so very small, could not operate on the Earth, and not perceiving that he had granted an influence upon the Earth to those of Ptolomy, and his sectators, which appear not only very small, but are, for the most part, very invisible.

But I proceed to another consideration: What is the reason, doth he say, why the stars appear so little? Is it haply, because they seem so to us? Doth not he know, that this commeth from the Instrument that we imploy in beholding them, to wit, from our eye? And that this is true, by changing Instrument, we shall see them bigger and bigger, as much as we will. And who knows but that to the Earth, which beholdeth them without eyes, they may not shew very great, and such as in reality they are? But it's time that, omitting these trifles, we come to things of more moment; and therefore I having already demonstrated these two things: First, how far off the Firmament ought to be placed to make, that the grand Orb causeth no greater difference than that which the Terrestrial Orb occasioneth in the remotenesse of the Sun; And next, how likewise to make that a star of the Firmament appear to us of the same bignesse, as now we see it, it is not necessary to suppose it bigger than the Sun; I would know whether Tycho, or any of his adherents hath ever attempted to find out, by any means, whether any appearance be to be discovered in the starry Sphere, upon which one may the more resolutely deny or admit the annual motion of the Earth.

I would answer for them, that there is not, no nor is there any need there should; seeing that it is Copernicus himself that saith, that no such diversity is there: and they, arguing ad hominem, admit him the same; and upon this assumption they demonstrate the improbability that followeth thereupon, namely, that it would be necessary to make the Sphere so immense, that a fixed star, to appear unto us as great as it now seems, ought of necessity to be of so immense a magnitude, as that it would exceed the bignesse of the whole grand Orb, a thing, which notwithstanding, as they say, is altogether incredible.


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 I am of the same judgment, and verily believe that they argue contra hominem, studying more to defend another man, than desiring to come to the knowledge of the truth. And I do not only believe, that none of them ever applied themselves to make any such observation, but I am also uncertain, whether any of them do know what alteration the Earths annual motion ought to produce in the fixed stars, in case the starry Sphere were not so far distant, as that in them the said diversity, by reason of its minuity dis-appeareth; for their surceasing that inquisition, and referring themselves to the meer assertion of Copernicus, may very well serve to convict a man, but not to acquit him of the fact: For its possible that such a diversity may be, and yet not have been sought for; or that either by reason of its minuity, or for want of exact Instruments it was not discovered by Copernicus; for though it were so, this would not be the first thing, that he either for want of Instruments, or for some other defect hath not known; and yet he proceeding upon other solid and rational conjectures, affirmeth that, which the things by him not discovered do seem to contradict: for, as hath been said already, without the Telescope, neither could Mars be discerned to increase 60. times; nor Venus 40. more in that than in this position; yea, their differences appear much lesse than really they are and yet neverthelesse it is certainly discovered at length, that those mutations are the same, to an hair that the Copernican Systeme required. Now it would be very well, if with the greatest accuratenesse possible one should enquire whether such a mutation as ought to be discoverable in the fixed stars, supposing the annual motion of the Earth, would be observed really and in effect, a thing which I verily believe hath never as yet been done by any; done, said I? no, nor haply (as I said before) by many well understood how it ought to be done. Nor speak I this at randome, for I have heretofore seen a certain Manuscript of one of these Anti-Copernicans, which said, that there would necessarily follow, in case that opinion were true, a continual rising and falling of the Pole from six moneths to six moneths, according as the Earth in such a time, by such a space as is the diameter of the grand Orb, retireth one while towards the North, and another while towards the South; and yet it seemed to him reasonable, yea necessary, that we, following the Earth, when we were towards the North should have the Pole more elevated than when we are towards the South. In this very error did one fall that was otherwise a very skilful Mathematician, & a follower of Copernic. as Tycho relateth in his * Progymnasma. pag. 684. which said, that he had observed the Polar altitude to vary, and to differ in Summer from what it is in Winter: and because Tycho denieth the merit