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 not have cared to finish the sentence, even to herself. One imagines the flash of the fairy eye, the stamp of the fairy foot. What could they do to her, any of them, with all their clacking of tongues and their wagging of heads? She, an immortal fairy! She would change Prince Gerbot back at a time of her own choosing. Let them attend to their own tricks and leave her to mind hers. One pictures long walks and talks between the distracted Harbundia and her refractory favourite—appeals to reason, to sentiment: "For my sake." "Don't you see?" "After all, dear, and even if he did."

It seems to have ended by Harbundia losing all patience. One thing there was she could do that Malvina seems either not to have known of or not to have anticipated. A solemn meeting of the White Ladies was convened for the night of the midsummer moon. The place of meeting is described by the ancient chroniclers with more than their usual exactitude. It was on the land that the magician Kalyb had, ages ago, raised up above all Brittany to form the grave of King Taramis. The "Sea of the Seven Islands" lay to the north. One guesses it to be the


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 ridge formed by the Arree Mountains. "The Lady of the Fountain" appears to have been present, suggesting the deep green pool from which the river D'Argent takes its source. Roughly speaking, one would place it halfway between the modern towns of Morlaix and Callac. Pedestrians, even of the present day, speak of the still loneliness of that high plateau, treeless, houseless, with no sign of human hand there but that high, towering monolith round which the shrill winds moan incessantly. There, possibly on some broken fragment of those great grey stones, Queen Harbundia sat in judgment. And the judgment was—and from it there was no appeal—that the fairy Malvina should be cast out from among the community of the White Ladies of Brittany. Over the face of the earth she should wander, alone and unforgiven. Solemnly from the book of the roll-call of the White Ladies the name of Malvina was struck out for ever.

The blow must have fallen upon Malvina as heavily as it was unexpected. Without a word, without one backward look, she seems to have departed. One pictures the white, frozen face, the wide-open, unseeing

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 eyes, the trembling, uncertain steps, the groping hands, the deathlike silence clinging like grave-clothes round about her.

From that night the fairy Malvina disappears from the book of the chroniclers of the White Ladies of Brittany, from legend and from folklore whatsoever. She does not appear again in history till the year 1914.


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'''Exodus 5:2 You have spoken to Your servant, for I am slow of speech and tongue.”

And the LORD said to him, “Who gave man his mouth? Or who makes the mute or the deaf, the sighted or the blind? Is it not I, the LORD? Now go! I will help you as you speak, and I will teach you what to say.”

But Moses replied, “Please, Lord, send someone else.”

Then the anger of the LORD burned against Moses, and He said, “Is not Aaron the Levite your brother? I know that he can speak well, and he is now on his way to meet you. When he sees you, he will be glad in his heart. You are to speak to him and put the words in his mouth. I will help both of you to speak, and I will teach you what to do. He will speak to the people for you. He will be your spokesman, and it will be as if you were God to him. But take this staff in your hand so you can perform signs with it.”

Moses Leaves for Egypt

Then Moses went back to his father-in-law Jethro and said to him, “Please let me return to my brothers in Egypt to see if they are still alive.”

“Go in peace,” Jethro replied.

Now the LORD had said to Moses in Midian, “Go back to Egypt, for all the men who sought to kill you are dead.” So Moses took his wife and sons, put them on a donkey, and headed back to Egypt. And he took the staff of God in his hand.

The LORD instructed Moses, “When you go back to Egypt, see that you perform before Pharaoh all the wonders that I have put within your power. But I will harden his heart so that he will not let the people go.

Then tell Pharaoh that this is what the LORD says: ‘Israel is My firstborn son, and I told you to let My son go so that he may worship Me. But since you have refused to let him go, behold, I will kill your firstborn son!’”

Now at a lodging place along the way, the LORD met Moses and was about to kill him. But Zipporah took a flint knife, cut off her son’s foreskin, and touched it to Moses’ feet. “Surely you are a bridegroom of blood to me,” she said.

So the LORD let him alone. (When she said, “bridegroom of blood,” she was referring to the circumcision.)

The People Believe Moses and Aaron

Meanwhile, the LORD had said to Aaron, “Go and meet Moses in the wilderness.” So he went and met Moses at the mountain of God and kissed him. And Moses told Aaron everything the LORD had sent him to say, and all the signs He had commanded him to perform.

Then Moses and Aaron went and assembled all the elders of the Israelites, and Aaron relayed everything the LORD had said to Moses.

And Moses performed the signs before the people, and they believed. And when they heard that the LORD had attended to the Israelites and had seen their affliction, they bowed down and worshiped. Pharaoh’s First Refusal

After that, Moses and Aaron went to Pharaoh and said, “This is what the LORD, the God of Israel, says: ‘Let My people go, so that they may hold a feast to Me in the wilderness.’”

But Pharaoh replied, “Who is the LORD that I should obey His voice and let Israel go? I do


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. Your brother tells me that you made a number of calls during the afternoon. With what success?

. Ah, I was expecting that question! We stopped first at the González Flores's

. Saúco 32, second floor. Correct? I know the house. A friend, who is a magistrate, a most worthy person, lives in the apartment on the left on the first floor. There are plants in the entrance, the doorman wears livery, and the stairs are carpeted. An excellent establishment! The apartments rent at three thousand pesetas, running up to three thousand five hundred, except for the Fombonas's, those American ladies, who occupy the two lower apartments, which have been thrown into one, and pay four thousand—I am wrong, four thousand five hundred.

. I never saw a man with such a head for business.

. How did you enjoy yourselves at the González Flores's?

. I was waiting for that question.

. [To ] Lovers' confidences are always amusing, but none ever equalled Adelaida's and Galán's. She admits herself they are unique. Do you hear what they say?

. But, my dear, after having been engaged seven years, the wonder is that there is anything left to be said.

. By the time they are married I think myself the edge will be off. Suppose I had thought it over so carefully?… There sits my husband fast asleep.

. I am sorry for the poor man; the boys give him no rest.

. [To ] These are busy days for you, too; we are drawing near the end of the month.

. Extremely busy indeed. Remember, I am


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'''72 not know the LORD, and I will not let Israel go.”

“The God of the Hebrews has met with us,” they answered. “Please let us go on a three-day journey into the wilderness to sacrifice to the LORD our God, or He may strike us with plagues or with the sword.”

But the king of Egypt said to them, “Moses and Aaron, why do you draw the people away from their work? Get back to your labor!” Pharaoh also said, “Look, the people of the land are now numerous, and you would be stopping them from their labor.”

Bricks and Straw

That same day Pharaoh commanded the taskmasters of the people and their foremen: “You shall no longer supply the people with straw for making bricks. They must go and gather their own straw. But require of them the same quota of bricks as before; do not reduce it. For they are lazy; that is why they are crying out, ‘Let us go and sacrifice to our God.’ Make the work harder on the men so they will be occupied and pay no attention to these lies.”

So the taskmasters and foremen of the people went out and said to them, “This is what Pharaoh says: ‘I am no longer giving you straw. Go and get your own straw wherever you can find it; but your workload will in no way be reduced.’”

So the people scattered all over the land of Egypt to gather stubble for straw. The taskmasters kept pressing them, saying, “Fulfill your quota each day, just as you did when straw was provided.”

Then the Israelite foremen, whom Pharaoh’s taskmasters had set over the people, were beaten and asked, “Why have you not fulfilled your quota of bricks yesterday or today, as you did before?”

The Cry of the Israelites

So the Israelite foremen went and appealed to Pharaoh: “Why are you treating your servants this way? No straw has been given to your servants, yet we are told, ‘Make bricks!’ Look, your servants are being beaten, but the fault is with your own people.”

“You are slackers!” Pharaoh replied. “Slackers! That is why you keep saying, ‘Let us go and sacrifice to the LORD.’ Now get to work. You will be given no straw, yet you must deliver the full quota of bricks.”

The Israelite foremen realized they were in trouble when they were told, “You must not reduce your daily quota of bricks.” When they left Pharaoh, they confronted Moses and Aaron, who stood waiting to meet them.

“May the LORD look upon you and judge you,” the foremen said, “for you have made us a stench before Pharaoh and his officials; you have placed in their hand a sword to kill us!”

So Moses returned to the LORD and asked, “Lord, why have You brought trouble upon this people? Is this why You sent me? Ever since I went to Pharaoh to speak in Your name, he has brought trouble on this people, and You have not delivered Your people in any way.” God Promises Deliverance

But the LORD said to Moses, “Now you will see what I will do to Pharaoh, for because of My mighty hand he will let the people go; because of My strong hand he will drive them out of his land.”

God also told Moses, “I am the LORD. I appeared to Abraham, to Isaac, and to Jacob as God Almighty, but by My name the LORD I did


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'''Exodus 6:24 not make Myself known to them. I also established My covenant with them to give them the land of Canaan, the land where they lived as foreigners. Furthermore, I have heard the groaning of the Israelites, whom the Egyptians are enslaving, and I have remembered My covenant.

Therefore tell the Israelites: ‘I am the LORD, and I will bring you out from under the yoke of the Egyptians and deliver you from their bondage. I will redeem you with an outstretched arm and with mighty acts of judgment. I will take you as My own people, and I will be your God. Then you will know that I am the LORD your God, who brought you out from under the yoke of the Egyptians. And I will bring you into the land that I swore to give to Abraham, Isaac, and Jacob. I will give it to you as a possession. I am the LORD!’”

Moses relayed this message to the Israelites, but on account of their broken spirit and cruel bondage, they did not listen to him.

So the LORD said to Moses, “Go and tell Pharaoh king of Egypt to let the Israelites go out of his land.”

But in the LORD’s presence Moses replied, “If the Israelites will not listen to me, then why would Pharaoh listen to me, since I am unskilled in speech? ”

Then the LORD spoke to Moses and Aaron and gave them a charge concerning both the Israelites and Pharaoh king of Egypt, to bring the Israelites out of the land of Egypt.

Genealogies of Moses and Aaron

These were the heads of their fathers’ houses:


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indicated in the following distribution of post elementary school enrollments by sex during the 1971/72 school year, women predominate in the secondary schools (in percent):

The high proportion of male students in apprentice schools reflects the chronically tight manpower situation which necessitates the early induction of males into the labor force, especially in the industry and construction sectors. Males prevail in the process of selection of full-time higher education, but their relatively high proportion of all part-time students reflects the need to keep them on the hob. Male predominance in higher education is based mainly on the high proportions they contribute to the engineering and agricultural schools; women outnumber them in most departments of the universities, notably in pedagogy, medicine, the social sciences, and philosophy.

During the post-World War II period the pupil/teacher ratio in the elementary school system improved significantly from 27.5 pupils per teacher in 1955/56 to 19.9 in 1971/72 and in the latter academic year represented the best in Europe alongside Sweden, Hungary, Norway, and Denmark. At the secondary level the ratio—consistently a favorable one throughout the 16-year period—improved from about 19 to about 16. The combined ratio of professors, docents, and instructors to matriculants in institutions of higher learning improved from 10.1 to 8.0.

G. Artistic and cultural expression (U/OU)

Although Czechoslovakia in the past has had a rich and creative cultural tradition, based on freedom of expression, contemporary artistic life is controlled by the state for its purposes. According to official policy all cultural activity must serve the cause of building communism and "the revolutionary rebirth of society," and contribute to the development of "socialist man." The concept of "art for art's sake" is an alien one, and frequently books, paintings, musical compositions, or other art forms not conforming to official ideology are banned.

As it relates to cultural expression, official ideology, modeled on that of the Soviet Union, is embodied in the concept of "socialist realism," which limits the writer or artist to expressing the party line, to portraying the party as the guiding force of all positive activity, and to creating works that would be vehicles for socialist ideas and comprehensible to the people. Basically a political tool, art must appeal to the tastes of the working man, and expression must be simple and direct. The results have been stagnation of creative artistic initiative and dull uniformity. Consequently, some artists have chosen inactivity or exile. Nonetheless, a significant number of works, as well as performing artists, are internationally acclaimed. In these instances, token recognition is accorded to official policy while more artistic and "bourgeois" themes are developed.

To implement its cultural policy, the regime has developed an extensive control apparatus. Cultural policy is created by the party and administered by the Ministry of Interior, the Ministries of Culture of the two Republics, and the relevant professional organizations. These various professional groups or unions, working closely with the party, are the main vehicles of control; they enforce standards of artistic expression, act as representative bodies for their memberships, set salary scales, and establish professional qualifications for employment. The unions also operate housing facilities, stores, and vacation resorts for their members. Membership in the unions is a prerequisite for effective artistic and intellectual expression since only members may be employed and their works published, performed, or exhibited. Expulsion from the union, usually caused by deviation from cultural policy, effectively ends an artist's career within his own country.

As a part of its cultural policy, the government emphasizes certain past cultural traditions, and praises and rewards selected contemporary intellectuals and cultural figures who have shown political loyalty and professional achievement. The state also supports theatrical groups, dance troupes, and musical ensembles. To encourage mass participation in cultural life, admission is either free or nominal. In addition, ancient castles, churches, and other historic buildings are preserved as national museums: 437 such institutions existed in 1969.

Since the Communist takeover in 1948, Czechoslovak cultural life has been characterized by alternate periods of relaxation and suppression. The free atmosphere that had nourished the development of cultural and intellectual life in the prewar period vanished after February 1948 with the imposition of

29

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 "But there's one question of Solomon's he could not answer The one about the way of a man with Oh, a maid Ask him what happened before the dawn ninety-six—no, ninety-eight days ago

She said to herself: "I can't help it Oh, I can't help it

The ex-sergeant-major was exclaiming happily:

"Oh, no one ever said the captain was one of these thought-readers It's real solid knowledge of men and things he has Wonderful how he knows the men considering he was not born in the service But there, your born gentleman mixes with men all his days and knows them. Down to the ground and inside their puttees

Tietjens was looking straight in front of him, his face perfectly expressionless.

"But I bet I got him she said to herself and then to the sergeant-major:

"I suppose now an army officer—one of your born gentlemen—when a back-from-leave train goes out from any of the great stations—Paddington, say—to the front He knows how all the men are feeling But not what the married women think or the  the girl

She said to herself: "Damn it, how clumsy I am getting I used to be able to take his hide off with a word. Now I take sentences at a time

She went on with her uninterrupted sentence to Cowley:

"Of course he may never be going to see his only son again, so it makes him sensitive The officer at Paddington, I mean

She said to herself: "By God, if that beast does not


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 agent for seven estates in Madrid, having charge not only of real estate but of the personal property, tangible as well as intangible; and all seven belong to widows, or to single ladies in the eye of the law—for all practical purposes, that is, they may be regarded as single—which increases a man's responsibility; not that I wish to complain, but you know women are exacting. I have more than I can attend to, and it has affected my health. But there is no help for it until my sister has been provided for, which I trust will be within three or four years. Adelaida has had the discretion to wait; she had the good sense to deliberate. Fortunately, she has encountered an honorable man. I am greatly pleased with the progress of the engagement. We have had time, as it were, to become acquainted; not, of course, as thoroughly as we shall be, because one never becomes thoroughly acquainted; nevertheless, it is a guaranty. Adelaida is older than I am, although she pretends the contrary, so there is little danger of their loading themselves up with children enthusiastically, which is the bane of most marriages.

. No, I should scarcely apprehend a mistake in that direction.

. What is this talk about your son? This idea of Julio's—pardon my introducing the subject if it is disagreeable—is sheer folly. It is a man's duty to be reasonable. Otherwise, how does he differ from the dumb animals? Marriage means nothing to the rich, and it means very little to the poor; in fact, they are frequently better off married. The woman adds the man's wages to her own, and the children take care of themselves. They require no clothes nor education; the poor get along without them. Marriage is a serious problem to persons in our walk in life. This is not a romantic age.

. [To ] I have told you absolutely every-


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 "Gunmen" in West Virginia.

By A Paint Creek Miner.

The hills are very bare and cold and lonely;

I wonder what the future months will bring.

The strike is on—our strength would win, if only—

O, Buddy, how I'm longing for the spring!

They've got us down—their martial lines enfold us;

They've thrown us out to feel the winter's sting,

And yet, by God, those curs can never hold us,

Nor could the dogs of hell do such a thing!

It isn't just to see the hills beside me

Grow fresh and green with every growing thing;

I only want the leaves to come and hide me,

To cover up my vengeful wandering.

I will not watch the floating clouds that hover

Above the birds that warble on the wing;

I want to use this GUN from under cover―

O, Buddy, how I'm longing for the spring!

You see them there, below, the damned scab-herders!

Those puppets on the greedy Owner's String;

We'll make them pay for all their dirty murders―

We'll show them how a starveling's hate can sting!

14


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 give in to me to-night he never shall see Michael again Ah, but I got him Tietjens had his eyes closed, round each of his high-coloured nostrils a crescent of whiteness was beginning. And increasing She felt a sudden alarm and held the edge of the table with her extended arm to steady herself Men went white at the nose like that when they were going to faint She did not want him to faint But he had noticed the word Paddington Ninety-eight days before She had counted every day since She had got that much information She had said Paddington outside the house at dawn and he had taken it as a farewell. He had He had imagined himself free to do what he liked with the girl Well, he wasn't That was why he was white about the gills

Cowley exclaimed loudly:

"Paddington It isn't from there that back-from-leave trains go. Not for the front: the B.E.F Not from Paddington The Glamorganshires go from there to the depot And the Liverpools They've got a depot at Birkenhead Or is that the Cheshires? He asked of Tietjens: "Is it the Liverpools or the Cheshires that have a depot at Birkenhead, sir You remember we recruited a draft from there when we were at Penhally At any rate, you go to Birkenhead from Paddington I was never there myself They say it's a nice place

Sylvia said—she did not want to say it:

"It's quite a nice place but I should not think of staying there for ever

Tietjens said:

"The Cheshires have a training camp—not a depot


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 They riddled us with volley after volley;

We heard their speeding bullets zip and ring,

But soon we'll make them suffer for their folly―

O, Buddy, how I'm longing for the spring! 15


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 thing I did this afternoon. How have you spent the day? Thinking of me?

. Adelaida, don't ask such a question, even in jest. First, let me give you a detailed description of my day.

. No, reserve that until later. Make a little general conversation, or they will accuse us of forgetting our manners. Say something.

. Did you notice what remarkable weather we are having to-day? Nobody pays any attention… Did you notice the weather?

. Yes, it was hot, and then it seemed to cool off.

. This Madrid climate!

. It accounts for all the sickness.

. And all the deaths. Galán, before I forget it—did you bring the paper?

. I always do.

. Run over the deaths, if you don't mind. I can scarcely wait…

. No, nothing fresh to-day. Only anniversary notices.

. Señorita Paca! Señorita Paca!

. What is the matter? I thought so. I am needed…

. Your girl is here, and she says the baby's awake, and he's crying. Nothing she can do will keep the poor boy quiet.

. He wants his mother.—Manolo! Manolo!

. [Asleep] Do something, can't you? Walk up and down with him, dear.

. He thinks he is home.—Manolo!

. Eh… Ah!… You frightened me to death.

. It serves you right for sleeping when you're


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 —near Birkenhead. And of course there are R.G.A.'s there She had been looking away from him Cowley exclaimed:

"You were nearly off, sir," hilariously. "You had your peepers shut Lifting a champagne glass, he inclined himself towards her. "You must excuse the captain, ma'am," he said. "He had no sleep last night Largely owing to my fault Which is what makes it so kind of him I tell you, ma'am, there are few things I would not do for the captain He drank his champagne and began an explanation: "You may not know, ma'am, this is a great day for me And you and the captain are making it the greatest day of my life Why, at four this morning there hadn't been a wretcheder man in Ruin town And now He must tell her that he suffered from an unfortunate—a miserable—complaint One that makes one have to be careful of celebrations And to-day was a day that he had to celebrate But he dare not have done it where Sergeant-Major Ledoux is along with a lot of their old mates "I dare not  I dussn't!" he finished "So I might have been sitting, now, at this very moment, up in the cold camp But for you and the captain Up in the cold camp You'll excuse me, ma'am

Sylvia felt that her lids were suddenly wavering:

"I might have been myself," she said, "in a cold camp, too if I hadn't thrown myself on the captain's mercy At Birkenhead, you know I happened to be there till three weeks ago It's strange that you mentioned it There are things like signs  but you're not a Catholic! They could hardly be coincidences


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 out. The maid is here and she says the baby's awake. What shall we do? Will you go or I?

. I will, I will; don't you bother.

. Can you find the soothing syrup? It's on top of the dresser. Don't make a mistake and give him anything else. It wouldn't be the first time.

. My dear, to hear you talk people would think

. Not that you nearly paralyzed the little angel last time with gum arabic. Hurry, if you insist upon going!

. I fly. Ladies, excuse me.

. [At the door] Be sure the maid has put out the fire in the brazier, and look in the canaries' room and see whether she has closed the blinds. If she hasn't, they will begin singing as soon as it is daylight, and drive us all crazy.

. Paquita, goodness gracious! After sitting up all night with five children, how have you any stomach left for canaries?

. It does seem foolish, I suppose. Just a fancy—the only relic of my girlhood I have left.

. Galán, do me a favor; look at the condition of the market. How is the new loan?

. Ah! 103.

. Going strong!

. No, pardon, I skipped a line. 84.

. Not so bad, if she can hold that figure.

. What an enticing conversation!

. I am not interested, unfortunately, in the recent issue.

. Neither am I, unfortunately.

. Nonsense, both of you have more than you know what to do with. Why not? You have no one to consider—a brother and sister living alone.


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 She was trembling She looked, fumblingly opening it, into the little mirror of her powder-box—of chased, very thin gold with a small blue stone, like a forget-me-not in the centre of the concentric engravings Drake—the possible father of Michael—had given it to her The first thing he had ever given her. She had brought it down to-night out of defiance. She imagined that Tietjens disliked it She said breathlessly to herself: perhaps the damn thing is an ill omen Drake had been the first man who had ever A hot-breathed brute In the little glass her features were chalk-white She looked like  she looked like  She had a dress of golden tissue The breath was short between her white set teeth Her face was as white as her teeth And  Yes! Nearly! Her lips What was her face like In the chapel of the convent of Birkenhead there was a tomb all of alabaster She said to herself:

"He was near fainting I'm near fainting What's this beastly thing that's between us If I let myself faint But it would not make that beast's face any less wooden!

She leaned across the table and patted the ex-sergeant-major's black-haired hand:

"I'm sure," she said, "you're a very good man She did not try to keep the tears out of her eyes, remembering his words: "Up in the cold camp I'm glad the captain, as you call him, did not leave you in the cold camp You're devoted to him, aren't you There are others he does leave up in  the cold camp For punishment, you know


text: No More Parades/Chapter 6

title: No More Parades/Chapter 6


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90 The number of high Hindús being small in this district, and Muhammedans and low Hindús being exempt from the folly, the number of Jyotish is comparatively inconsiderable; and only one Pandit instructs any pupils in the science. He also constructed almanacks,but those commonly in use among the astrologers are chiefly brought from Mauleyo, near Múrshedabad, and Keoya, near Dhaka. The astrologers of the district, who live entirely by the art, reside chiefly at Churamon; but the man of science lives near Dinajpúr, and is supported by the liberality of the Raja’s Purohit. He is now blind with age; but he never possessed any astronomical instrument, and never attempted to take an observation. His pupils have studied under him the Siddhanto, Rohosyo, and the Vosoli; but are not acquainted with the history of these works.

No person teaches medicine in this district, and indeed proper physicians are very few in number. In all cases of sickness, trust is chiefly placed in prayers and sacrifices, and in certain magical incantations, that are considered as effectual, and called Jharon Montros. People of rank are unwilling to acknowledge that they are instructed in these incantations, but so far as I can learn, this arises from a fear, that they would be too often called upon by the poor for assistance, and they would consider it as disgraceful to refuse relief when asked. But all ranks of Hindús, and even the low Muhammedans, believe in the efficacy of these incantations; although it is generally only the lowest persons that profess to be acquainted with them. Persons of this rank can receive, even from the lowest, a reward which is an object worth their acceptance. Such is the account, that I received in some divisions. In others, the higher ranks denied a belief in the efficacy of these incantations, except in the bites of serpents, in casting out devils, and in small-pox; and alleged, that in fevers they procure a Brahmin to read certain extracts from the Sribhagvat, which are called Ban Juddhostov.

People who are deprived of reason, or who have the epilepsy, or strong hysteric fits, are supposed to be possessed by devils (Upodevta), which are the spirits of those who have been killed by violence, or who have committed suicide at certain unfortunate conjunctions of the stars, which are detailed in the books of the philosophers called Jyotish. Until certain ceremonies have been performed, these unfortunate spirits cannot obtain any proper body, into which they can migrate, and therefore molest other persons, chiefly women, in order that the proper ceremonies may be performed. The spirits are of various kinds, according to the bodies which they formerly occupied. Those of a Brahmin are called Brahmadaityo, and are exceedingly troublesome; those of Sudros are Bhuts; those of women are called Songkhini, or Sangkchurni; those of unmarried girls, or of very low women, are called Aloya, and Pretiní, or Petiní; and those of Muhammedans, are Mamudas; and all those who have been killed in war (except Khyetriyos, who go immediately to heaven), on those unfortunate conjunctions, become Nishkondho or Nikondos. Both Brahmins and Sudros, it is imagined, can acquire the knowledge, by which they can tell whether the afflicted person labours under a disease or a devil, and the ceremonies by which these devils are supposed to be cast out, and these are detailed in the Tontros; but many decline the office, as it is supposed that among those who practise this science few ever have children. It is not lawful for them to take money; but they are much courted, when any accident happens that requires their assistance. The unfortunate spirits procure rest by any of their relations going to the Bhagirothi or Goya, and performing some easy ceremonies: but the latter place is the securest; for if there is a hair on the bank of the river where the ceremony is performed, it will be of no effect. These ideas are very generally received in the Dinajpúr district, and several persons are supposed


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Rh to be possessed of the science, and have frequent opportunities of putting their Mummery in practice, as devils are thought to be common, and Goya is at a considerable distance.

Other incantations are used on many other occasions, sometimes innocent enough; such as when a girl employs a wise man (Aushodhokari), to secure the affection of her lover: but they are also used with criminal intentions, such as to procure the destruction of an enemy, or to remove a disease from one person to another. The belief in these is not only universal among the vulgar, but seems pretty general even among the higher rank; and a landholder of old family, a Brahmin by caste, had lately before my visit attempted to remove a mortal disease from his mother to some person that was indifferent. All these incantations and the whole of the mummery are part of the Tontros, and of the Hindú science called Agom.

to the opinion of the principal native officer of revenue, three-fourths of the whole people of this district are Muhammedan; but my native assistant estimates the Muhammedans at !9 of the population. In each division, I consulted the most intelligent persons on this subject, and have placed the result of their opinions, concerning the proportion of Hindús and Muhammedans, in the general statistical table. If the extent of occupied land in each Thana be divided in these proportions, and the whole sums of each be added, to enable us to form an estimate of the population, the result will be, that the Moslems are to the Hindús in the proportion nearly of 70 to 30, somewhat more than the estimate of my assistant, and considerably less than that of the officer of revenue. Both are Brahmins. In the statistical table, No. 3, will be found an estimate of the numbers belonging to each class, into which I have divided the population.

The Muhammedans seem to be on the decrease; for most of the landlords and their agents being Hindús give these encouragement to settle, and wherever a landholder’s house has been for any length of time established, there is found a considerable number of the pure tribes, which is seldom the case in any other part. I think it indeed probable, that the persecution by Sultan Jalaluddin nearly exterminated the Hindús; for at least a half of those now in the district may be traced as having emigrated from other countries, especially from Kamrup, which was not subject to the Muhammedans until after the persecution. Although the two people have mutually adopted many of each other’s religious practises, yet there is a considerable ill-will between them, which is only prevented from going to excess by the fear of an indifferent power, that is superior to both. Many of the inferior offices of government, and almost all the lands being in possession of Hindús, the Muhammedans are rather sufferers; not however to any very outrageous degree. They chiefly indeed suffer from not being allowed to kill oxen, and from the depredations of sacred bulls or other consecrated cattle: and it is alleged, by encroachments on their religious endowments; these indeed cannot well expect to escape, even the Brahmins complain of the landholders’ rapacity.


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Author:Jien

Works

 * Shin Kokin Wakashū, as contributor
 * Shin Kokin Wakashū, as contributor

title: Author:Jien


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Author:Saionji Kintsune

Works

 * Shinchokusen Wakashū, as contributor
 * Shinchokusen Wakashū, as contributor

title: Author:Saionji Kintsune


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Author:Go-Toba

Works

 * Shin Kokinshū, as supervising editor
 * Shin Kokinshū, as supervising editor

title: Author:Go-Toba


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title: Author:Juntoku


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102 specimen of bog-yew, drew attention in 1903 to the occurrence of yew in Ballyfin bog in Queen's County. It was so plentiful there in former times that the farmers in the neighbourhood used it for gate-posts and in roofing houses. Mr. J. Adams has published a short account of Mr. Cole's discovery, from which it appears that the cross-section of one trunk, 2 feet in diameter, showed no less than 395 annual rings. Another specimen showed 123 rings, only occupying a width of 1½ inches. Mr. Cole informs me that in no case where the root was vertical did he find more than 18 inches deep of peat beneath; in other parts of the bog where the yews were found more deeply buried, their roots were twisted and out of their natural position, and were probably carried there by floods. Apparently then, the yew, unlike the common pine, never grew in any great depth of peat.

Large trunks of yew were formerly dug up on the shore of Magilligan in Co. Derry, between the rocks and the sea. On the east side of Glenveigh, in Co. Donegal, thick logs are reported to be often found in the peat.

In the Kew Museum there is a specimen of fossil yew, which was dug up in Hatfield Chase, near Thorne, Yorkshire, from under a bed of clay 6 feet in thickness; and another specimen is labelled, "Submarine Forest, Stogursey, Somersetshire."

Professor Seeley, F.R.S., in a very interesting letter, dated January 1904, says that he has seen "the broken stumps of yew trees standing as they grew by scores, possibly by hundreds, in Mildenhall Fen, about 1865, when the peat was entirely removed so as to prepare the land for corn. One tree sketched by Mr. Marshall, at that time Coroner for the Isle of Ely, from a section between Ely and Downham Market, showed the yew growing in sandy gravel with black flints. The roots were entirely in the gravel. Above the gravel is the 'Buttery Clay,' 2 feet 6 inches thick, into which the trunk of the tree extended vertically, rising about 1 foot into the Upper Peat, which was 4 feet 6 inches thick. This clay is marine, and is the delta mud of the Cam and the Ouse deposited on the Lower Peat and beyond it, where a depression of land admitted the sea over the Isle of Ely and killed the forests. A little part of the Scrobicularia Clay is 6 feet thick, and the peat above it 18 feet thick. The common trees in the peat there are pines and oaks. I have never seen the beech, and never heard of the lime. About the pine there is no doubt. It occurred in the forests of the Forest Bed of Norfolk, and at several localities in the peat of the fens, almost always on clay covered by peat."

In the present day the common yew is met with growing wild in most parts of Europe, from Scandinavia to the Mediterranean, and from the Atlantic to the western provinces of Russia. It has only recently become extinct in the Azores. It also occurs in Algeria, Asia Minor, the Caucasus, North Persia, the Himalayas, and Burma. The yew also extends into the mountains of Sumatra, South Celebes, and the Philippines.


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104 to him in Norway some at Tufte, on the Christiana fjord, which are 42–43 feet high, with a girth of 3 feet 4 inches to 3 feet 9 inches. The thickest one was, however, 4 feet 10 inches at 2 feet from the ground. He figures (p. 458, fig. 84) what is very rarely seen in England, a self-layered yew, and says that he found in a wood at Hallangen a tree 24 feet in length with a diameter of only 6 inches.

In Sweden the yew grows as far north as lat. 63° 10', and thrives so well that a tree at Maltesholm, in Scania, is said to have had a diameter of 89 centimetres when only 75 years old. It occurs on the Swedish Island of Aland (lat. 60°), but only as a small shrub.

Its northerly limit in Russia appears to be Esthonia, its eastern limit also passing through that province, and continuing southwards through Livonia, Courland, Lithuania, Volhynia, Podolia, and the Crimea. It occurs also in Denmark, but only in one place wild, viz., at MunkehjergMunkebjerg [sic], the beautifully situated hotel near the town of Veile, in Jutland. Formerly the yew was much more widely spread in Denmark, but owing to the value of the wood the wild trees have been destroyed in most parts of the country.

In Belgium, where the yew is often planted, its occurrence in the wild state has been denied by some authors. Wildeman and Durand, however, consider that it is probably wild in the neighbourhood of Huy and in Hainault.

In France it occurs chiefly in mountainous regions, as in the Vosges (where it is rare), Jura, Cevennes, Pyrenees, and Corsica. In the Pyrenees it ascends to 5400 feet, and, according to Bubani, is always rare (due to destruction by human agency), and only occurs on limestone and in cool and shaded situations. In France generally, it is most common on precipices and rocky spots, and nearly always on limestone. It never forms pure woods; but is, however, remarkably abundant in the forest of Sainte Baume (Department of Var), where the oldest and largest wild yew trees in France occur, some attaining a girth of 11½ feet. In Normandy, according to Gadeau de Kerville, it is not indigenous, being probably introduced at a very early period before the conquest of Gaul by Julius Cæsar. It is usually planted in churchyards and cemeteries as in England, and nowhere exceeds 19 metres (about 60 feet) in height. The largest in girth, about 33 feet, at 3 feet from the ground, stands in the churchyard of Estry (Calvados). There are also two very fine trees at the church of La Lande Patny (Orne). Several others are figured by this author, of which the one at La Haye de Routot (Eure) is remarkable, on account of having in the interior of its hollow trunk a chapel about 6 feet in diameter and 10 feet high, which was built in 1806, and dedicated to Saint Anne des Ifs by the Bishop of Evreux.

In Germany, according to Willkomm, the yew is most abundant in Pomerania, Hanover, and Thuringia, and he instances localities where it forms small pure woods. In the Darmbach forest district in the Eisenach Oberland there are, in


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 God to Hungry Child

By

Hungry child,

I didn't make this world for you.

You didn't buy any stock in my railroad.

You didn't invest in my corporation.

Where are your shares in Standard Oil?

I made the world for the rich

And the will-be-rich

And the have-always-been-rich.

Not for you,

Hungry child.

16


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106 In Italy, according to Piccioli, the yew is found on the hills and in woods of the mountain regions of the Apennines and the Alps. It is only found in the maritime region in Liguria; but is common in Sardinia, where it ascends to 5660 feet. In Sicily it is found in the region of the olive, and occurs on Mount Etna, mixed with beech, to a height of 6000 feet. The yew, however, is not mentioned in Tornabene's Flora Ætnea.

In Greece isolated trees occur in mountain woods up to the sub-alpine region. It is recorded from near Kastania, in Pindus, Mount Olympus, and Oeta (Thessaly); Mount Parnassus, Mount Malero (Laconia), and other places.

The yew formerly occurred in the Azores, attaining timber size on Corvo and Flores, whence it was exported as a source of royal revenue. It is now apparently exterminated.

It occurs sporadically in the high mountains of Algeria, in the Atlas of Blidah, Djurdjura, and Aures. A photograph of a venerable tree in Algeria, taken by M. de Vilmorin, is reproduced in Garden and Forest, 1896, p. 265.

In the Caucasus it occurs throughout the whole territory, including Talysch, at altitudes varying from sea-level to 5660 feet.

In Asia Minor it occurs in Anatolia and Mysia, according to Boissier. Kotschy found it common in the Cilician Taurus from 6160 to 7600 feet altitude. Szovitch collected it in Armenia. It also occurs in North Persia.

Some wood found in the palaces of Nineveh, and recorded on a tablet as having been brought as "cedar" from Lebanon, proved on microscopical examination to be yew.

The yew, according to Gamble, is a conspicuous tree in the Himalayan forests, at 6000 to 11,000 feet altitude from Afghanistan to Bhutan. It occurs in the Khasia Hills at 5000 feet, and in Upper Burmah at 5000 to 6000 feet. Sound trees are very scarce, but a very large one cut in Sikkim in 1876 was quite sound. Gamble has measured trees 20 feet in girth; one, 16 feet in girth, had a cylindrical bole 30 feet high. Madden records a tree at Gangutri, near the source of the Ganges, 100 feet high and 15 feet in girth, which surpasses anything I know of elsewhere. I have seen fine yews at 9000-10,000 feet on the Tonglo ridge, which divides Nepal and Sikkim, and have found many orchids upon them, one of which, Cœlogyne ochracea, has lived for 24 years in my collection. The growth in India varies from 23 to 55 rings per inch of radius. The timber weighs 46 to 59 lbs. per cubic foot, and is used for bows, carrying-poles, and native furniture, and if more common would be more extensively used, as it is very strong and elastic, and works and polishes beautifully. It requires, however, long seasoning.

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108 a rich reddish brown colour, and when polished or carved is extremely handsome.

The Japanese yew also occurs in Saghalien, the Kurile Isles, Amurland, and Manchuria, Apparently it is very variable in habit, as Maximowicz regarded the Amurland plant as a mere shrub, though in one place in the mountains he saw a tree a foot in diameter. Trautvetter saw no difference between the yew in Amurland and in Europe, except that the seed of the former was smaller and more pointed.

The Japanese yew was introduced into England between the years 1854 and 1856 by Fortune, who states that he received it from Mr. Beale in Shanghai, to whom it had been sent from Japan. It was first cultivated and propagated by Mr. Glendinning of the Chiswick Nursery. It has not grown to be a tree in England so far as we know, as it assumes rather the form of a large branching shrub with two or three stems. It is usually distinguished from the other yews, as seen in cultivation, by the peculiar yellow colour of the under-surface of the leaves, which are broad, somewhat leathery in texture, and abruptly pointed. This yellow colour is not, however, confined to the Japanese yew, as it occurs in the Chinese yew, and also apparently in some Pyrenean specimens, and is perhaps due to climatic influences.

According to Sargent the Japanese yew was introduced into the eastern United States in 1862, and has proved to be perfectly hardy as far north as Boston. It grows rapidly in cultivation, and promises to become a large long-lived tree. Sargent speaks of a dwarf compact form of this plant with short dark green leaves in cultivation in the United States, which probably originated in Japanese gardens. It often appears under the name of Taxus brevifolia, but must not be confounded with the true Taxus brevifolia of the Pacific coast. This is doubtless the Taxus cuspidata, var. compacta, of the Kew Hand List, of which we have seen no specimen. Sargent has also seen in California a yew with fastigiate, somewhat spreading branches, which had been imported from Japan, evidently another garden variety of Taxus cuspidata.

III. var. sinensis.—The yew has only been found in China, in the provinces of Hupeh and Szechuan, where it is a very rare tree in the mountains at 6000 to 8000 feet, occurring on wooded cliffs. The largest tree seen by Henry was about 20 feet in height, but with a girth of 7 or 8 feet. The bark is almost a bright red in colour. Franchet considered the Chinese yew to resemble Taxus cuspidata, S. et Z., which in his opinion does not seem to differ from the European yew in any positive character. The Chinese mountaineers reported the timber to be red, strong, and of fine quality, and called the tree Kuan-yin-sha, "the fir of the Goddess of Mercy."

IV. var. brevifolia.—Though this tree was introduced by William Lobb in 1854, it is still very rare, and we know no specimens of any size in


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110 A. Fastigiate Forms.—In these the branches take an upward direction (vertical or ascending), and the leaves tend to spread out radially from the branchlets.

I. Var. fastigiata, Irish Yew, Florencecourt Yew.

Columnar and compact in habit, all the branches and branchlets being directed vertically upwards. Branches stout, branchlets few and short. Leaves, always spreading radially in all directions around the branchlets, dark green and shining, with the apex usually more obtuse than in the common yew. Dr. Masters considers the Irish yew to be a juvenile form, in which the characters of the seedling (the radial disposition of the leaves and the upright habit) are preserved throughout the life of the plant. As the original tree was a female, and the variety is propagated by cuttings, all Irish yews are of the same sex. When they bear flowers they are generally fertilised by the pollen of common yews growing in their neighbourhood, and the seed resulting, when planted, generally produces plants indistinguishable from the common yew. Dr. Masters received from Mr. Tillett of Sprowston, near Norwich, sprays of an Irish yew which bore male flowers. This was apparently an instance of a monœcious tree, a phenomenon which occurs though rarely in the common yew. No true male Irish yew has ever been met with. The aril of the Irish yew differs usually from that of the common form in being more oblong in shape.

The Irish yew was discovered in the mountains of Fermanagh above Florencecourt by a farmer named Willis about the year 1780. He found two plants, one of which he planted in his own garden, and is now no longer living. The other was planted at Florencecourt, the seat of the Earl of Enniskillen; and from it cuttings were distributed, which are the source of all the Irish yews in cultivation. The original tree is still living, and a figure of it is given in Veitch's Manual, p. 141, as it appeared about thirty years ago. Kent says that in 1900 it had an open straggling appearance.

One of the finest Irish yews known to us is that at Seaforde, near Clough, Co. Down, the seat of Major W.G. Forde. This tree was reported to be 33 feet high in 1888, and 35½ feet in 1903. A plate of it is given (Plate 5834 [sic]), reproduced from a photograph kindly sent us by the owner, who reports the present measurements (1905) to be:—Height, 37 feet; girth at the ground, 9 feet; circumference of branches at 20 feet from the ground, 91 feet.

Two large trees exist at Comber, Co. Down, of which Mr. Justice Andrews gives the following particulars in a letter:—

"The Irish upright yew trees at Comber, mentioned in Mackay's Flora Hibernica (1836), p. 260, are the two large yews in the garden beside 'Araghmore,' the residence of Mrs. John Andrews. My earliest recollection of them goes back


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Loeb Classical Library/L024N/Introduction to II Clement (Lake)

 THE SECOND EPISTLE OF CLEMENT TO THE CORINTHIANS

T HE so-called second epistle of Clement is found in the two Greek MSS. (AC) of I. Clement, and in the Syriac version (S), but it is not in the Latin or Coptic versions (LK), and it is never quoted by Clement of Alexandria, though apparent reminiscences of its language have given rise to the view that he was acquainted with it. It is clear from the MS. tradition that at least as early as the fifth century, and probably earlier, it was in some circles closely associated with I Clement, though this was not the case in the Coptic church, which perhaps represents early Alexandrian tradition, or in the Latin Church. Western writers do, it is true, seem to speak of a “second epistle” of Clement, but they refer not to our II. Clement, but to the pseudepigraphic epistle of Clement to James.

II Clement is a letter only in form, and scarcely in that, for the writer distinctly states (cf. Cap. XIX) that he is reading aloud, and implies that he is doing so in a meeting for religious worship: it is thus clear that it is really more a sermon than a letter. The main object of the writer is to inculcate a high Christology, a pure life, and a belief in the resurrection of the flesh. So much is generally agreed and it is, moreover, clear that it cannot have been written by the author of I Clement; but there is no commonly accepted view as to the community to which it was sent. Three views may be mentioned.

1. Harnack thinks that it is the letter which Soter (bishop of Rome—c. 166-174) is related to have sent to Corinth (cf. Eus. Hist. Eccl. iv. 23. 11). He thinks that Soter probably used an old homily which seemed to him to be suitable. This letter was kept in the archives of the church at Corinth together with I Clement, which had also come from Rome; later on, when they were both copied, the real facts were forgotten and both were supposed to be letters of Clement (Harnack, Chronologie I, pp. 438 ff.).

2. Lightfoot is inclined to think that it was an ancient homily of some unknown person in the church at Corinth. He lays stress on the imagery from the games, and suggests that this was inspired by the Isthmian games. Like Harnack s this theory has the advantage of explaining why the document came to be connected with Clement, it was found in the Corinthian archives together with I Clement.

3. Other scholars, regarding the external evidence as practically valueless, have thought that II Clement was originally an Alexandrian homily. Their reasons are the theological character of the book, and its possible use of the Gospel of the Egyptians. This theory explains the contents of the book more naturally than do the views of Harnack and Lightfoot, but fails to show why it was ever connected with I Clement.

Equally uncertain is the date of the book. In the absence of any direct references to contemporary events, it can only be dated by considering its place in the general development of Christian doctrine. This is a very insecure guide, but probably the half century between 120 and 170 A. D. is the period chosen by the general opinion of the best critics, and within these limits ±150 A. D. is most usually accepted, except by those who agree with Harnack to identify II Clement with the letter of Soter to the Corinthians.


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Loeb Classical Library/L024N/II Clement (Lake)

 THE SECOND EPISTLE OF CLEMENT TO THE CORINTHIANS

I

1. B RETHREN, we must think of Jesus Christ as of God, as of the Judge of the living and the dead and we must not think little of our salvation,

2. for if we think little of him we also hope to obtain but little. And those who listen as though it were a little matter are sinning, and we also are sinning, if we do not know whence and by whom, and to what place we were called, and how great sufferings Jesus Christ endured for our sake.

3. What return, then, shall we make to him, or what fruit shall we offer worthy of that which he has given us? And how great a debt of holiness do we owe him?

4. For he gave us the light, he called us son, as a Father, he saved us when we were perishing.

5. What praise, then, or what reward shall we give him in return for what we received?

6. We were maimed in our understanding, worshipping stone, and wood, and gold, and silver, and copper, the works of men, and our whole life was nothing else than death. We were covered with darkness, and our eyes were full of mist; but we have received our sight, and by his will we have cast off the cloud which covered us.

7. For he had pity on us, and saved us in his mercy, and regarded the great error and destruction which was in us, and our hopelessness of salvation save from him; for he called us when we were not, and it was his will that out of nothing we should come to being.

II

1. “Rejoice thou barren that barest not; break forth and cry thou that travailest not; for the children of the deserted are many more than hers that hath a husband.” In saying, “Rejoice thou barren that barest not,” he meant us, for our church was barren before children were given her.

2. And in saying, “Cry thou that travailest not,” he means this,—that we should offer our prayers in sincerity to God, and not grow weary as women that give birth.

3. And in saying, For the children of the deserted are many more than hers that hath a husband, he meant that our people seemed to be deserted by God, but that now we who have believed have become many more than those who seemed to have God.

4. And another Scripture also says, “I came not to call righteous, but sinners;”

5. He means that those who are perishing must be saved,

6. for it is great and wonderful to give strength, not to the things which are standing, but to those which are falling.

7. So Christ also willed to save the perishing, and he saved many, coming and calling us who were already perishing.

III

1. Seeing, then, that he has shewn such mercy towards us, first that we who are living do not sacrifice to the dead gods, and do not worship them, but through him know the father of truth, what is the true knowledge concerning him 1 except that we should not deny him through whom we knew him?

2. And he himself also says, “Whosoever confessed me before men, I will confess him before my Father;”

3. this then is our reward, if we confess him through whom we were saved.

4. But how do we confess him? By doing what he says, and not disregarding his commandments, and honouring him not only with our lips, but “with all our heart and all our mind.”

5. And he says also in Isaiah, “This people honoureth me with their lips, but their heart is far from me.”

IV

1. Let us, then, not merely call him Lord, for this will not save us.

2. For he says, Not everyone that saith to me Lord, Lord, shall be saved, but he that doeth righteousness.

3. So then, brethren, let us confess him in our deeds, by loving one another, by not committing adultery, nor speaking one against another, nor being jealous, but by being self-controlled, merciful, good; and we ought to sympathise with each other, and not to be lovers of money. By these deeds we confess him, and not by the opposite kind

4. And we must not fear men rather than God.

5. For this reason, if you do these things, the Lord said, I”f ye be gathered together with me in my bosom, and do not my commandments, I will cast you out, and will say to you, Depart from me, I know not whence ye are, ye workers of iniquity.” 2

V

1. Wherefore, brethren, let us forsake our sojourning[*] in this world, and do the will of him who called us, and let us not fear to go forth from this world,

2. for the Lord said, “Ye shall be as lambs in the midst of wolves,”

3. and Peter answered and said to him, “If then the wolves tear the lambs?”

4. Jesus said to Peter, “Let the lambs have no fear of the wolves after their death; and do ye have no fear of those that slay you, and can do nothing more to you, but fear him who after your death hath power over body and soul, to cast them into the flames of hell.”

5. And be well assured, brethren, that our sojourning in this world in the flesh is a little thing and lasts a short time, but the promise of Christ is great and wonderful, and brings us rest, in the kingdom which is to come and in everlasting life.

6. What then shall we do to attain these things save lead a holy and righteous life, and regard the things of this world as not our own, and not desire them?

7. For by desiring to obtain these things we fall from the way of righteousness.

VI

1. And the Lord says:—“No servant can serve two masters. If we desire to serve both God and Mammon it is unprofitable to us,

2. For what is the advantage if a man gain the whole world but lose his soul?”

3. Now the world that is, and the world to come are two enemies.

4. This world speaks of adultery, and corruption, and love of money, and deceit, but that world bids these things farewell.

5. We cannot then be the friends of both; but we must bid farewell to this world, to consort with that which is to come.

6. We reckon that it is better to hate the things which are here, for they are little, and short-lived, and corruptible, but to love the things which are there, the good things which are incorruptible.

7. For if we do the will of Christ we shall gain rest; but if not, nothing shall rescue us from eternal punishment, if we neglect his commandments.

8. And the Scripture also says in Ezekiel that, “if Noah and Job and Daniel arise, they shall not rescue their children in the captivity.”

9. But if even such righteous men as these cannot save their children by their own righteousness, with what confidence shall we enter into the palace of God, if we keep not our baptism pure and undefiled? Or who shall be our advocate if we be not found to have pious and righteous works?

VII

1. So then, my brethren, let us contend, knowing[*] that the contest is close at hand, and that many make voyages for corruptible prizes, but not all are crowned, save those who have toiled much, and contended well.

2. Let us then contend that we may all be crowned.

3. Let us run the straight course, the immortal contest, and let many of us sail to it, and contend, that we may also receive the crown, and if we cannot all receive the crown, let us at least come near to it.

4. We must remember that if he who takes part in the contest for a corruptible prize be detected in unfairness, he is flogged, taken up, and thrown off the course.

5. What do you think? What shall he suffer who cheats in the contest for that which is incorruptible?

6. For of those who have not kept the seal of baptism he says:—“Their worm shall not die, and their fire shall not be quenched, and they shall lie a spectacle for all flesh.”

VIII

1. Let us repent then while we are on the earth.

2. For we are clay in the hand of the workman; for just as the potter, if he make a vessel, and it be bent or broken in his hand, models it afresh, but if he has come so far as to put it into the fiery oven, he can do nothing to mend it any more; so also let us, so long as we are in this world, repent with all our heart of the wicked deeds which we have done in the flesh, that we may be saved by the Lord, while we have a time for repentance.

3. For after we have departed from this world, we can no longer make confession, or repent any more in that place.

4. So then, brethren, if we do the will of the Father, if we keep the flesh pure, and if we observe the commandments of the Lord, we shall obtain eternal life.

5. For the Lord says in the Gospel, If ye did not guard that which is small, who shall give you that which is great? For I tell you that he who is faithful in that which is least, is faithful also in that which is much.

6. He means, then, this:—Keep the flesh pure, and the seal of baptism undefiled, that we may obtain eternal life.

IX

1. And let none of you say that this flesh is not judged and does not rise again.

2. Understand: in what state did you receive salvation, in what state did you receive your sight, except in this flesh?

3. We must therefore guard the flesh as a temple of God,

4. for as you were called in the flesh, you shall also come in the flesh.

5. If Christ, the Lord who saved us, though he was originally spirit, became flesh and so called us, so also we shall receive our reward in this flesh.

6. Let us then love one another, that we may all attain to the kingdom of God.

7. While we have opportunity to be healed let us give ourselves to God, who heals us, giving him his recompense.

8. What recompense? Repentance from a sincere heart.

9. For he has knowledge of all things beforehand, and knows the things in our hearts.

10. Let us then give him praise, not only with our mouth, but also from our heart, that he may receive us as sons.

11. For the Lord said “My brethren are these who do the will of my Father.”

X

1. Wherefore, my brethren, let us do the will of[*] the father who called us, that we may live, and let us rather follow after virtue, but give up vice as the forerunner of our sins, and let us flee from ungodliness lest evil overtake us.

2. For, if we are zealous to do good, peace will follow after us.

3. For this cause it is not possible for a man to find it, 3 when they bring in human fears, and prefer the pleasures of the present to the promises of the future.

4. For they do not know how great torment the pleasures of the present entail, and what is the joy of the promised future.

5. And if they did these things by themselves it could be endured, but, as it is, they are continuing in teaching evil to innocent souls, and do not know that they will incur a double judgment, both themselves and their hearers.

XI

1. Let us then serve God with a pure heart, and we shall be righteous, but if we do not serve him, because we do not believe the promise of God, we shall be miserable.

2. For the prophetic word also says:—“Miserable are the double-minded that doubt in their heart, who say, These things we heard long ago and in the time of our fathers, but we have waited from day to day, and have seen none of them.

3. O foolish men! compare yourselves to a tree; take a vine; first it sheds its leaves, then there comes a bud, after this the unripe grape, then the full bunch.

4. So also my people has had tumults and afflictions; afterwards it shall receive the good things.” 4

5. Therefore, my brethren, let us not be double-minded, but let us be patient in hope, that we may also receive the reward.

6. For he is faithful who promised to pay to each mall the recompense of his deeds.

7. If then we do righteousness before God we shall enter into his kingdom, and shall receive the promises “which ear hath not heard, nor hath eye seen, neither hath it entered into the heart of man.”

XII

1. Let us then wait for the kingdom of God, from hour to hour, in love and righteousness, seeing that we know not the day of the appearing of God.

2. For when the Lord himself was asked by someone when his kingdom would come, he said: “When the two shall be one, and the outside as the inside, and the male with the female neither male nor female.” 5

3. Now the two are one when we speak with one another in truth, and there is but one soul in two bodies without dissimulation.

4. And by the outside as the inside he means this, that the inside is the soul, and the outside is the body. Therefore, just as your body is visible, so let your soul be apparent in your good works.

5. And by the male with the female neither male nor female he means this, that when a brother sees a sister he should have no thought of her as female, nor she of him as male. 6

6. When you do this, he says, the kingdom of my Father will come.

XIII

1. Therefore, brethren, let us at last repent forthwith, and be sober for our good, for we are full of much folly and wickedness; let us wipe off from ourselves our former sins, and let us gain salvation by repenting with all our souls. Let us not be men-pleasers, and let us wish to please by our righteousness not ourselves alone, but also those who are without, that the name be not blasphemed on our account.

2. For the Lord says, “Every way is my name blasphemed among all the heathen,” and again, “Woe unto him on whose account my name is blasphemed.” 7 Wherein is it blasphemed?

3. In that you do not do what I desire. For when the heathen hear from our mouth the oracles of God, they wonder at their beauty and greatness; afterwards, when they find out that our deeds are unworthy of the words which we speak, they turn from their wonder to blasphemy, saying that it is a myth and delusion.

4. For when they hear from us that God says: “It is no credit to you, if ye love them that love you, but it is a credit to you, if ye love your enemies, and those that hate you;”—when they hear this they wonder at this extraordinary goodness; but when they see that we not only do not love those that hate us, but not even those who love us, they laugh us to scorn, and the name is blasphemed.

XIV

1. Thus, brethren, if we do the will of our Father, God, we shall belong to the first Church, the spiritual one which was created before the sun and moon; but if we do not the will of the Lord, we shall fall under the scripture, which says, “My house became a den of brigands.” Therefore let us choose to belong to the Church of life, that we may win salvation.

2. Now I imagine that you are not ignorant that the living “Church is the body of Christ.” For the scripture says, “God made man male and female;” the male is Christ, the female is the Church. And moreover the books and the Apostles declare that the Church belongs not to the present, but has existed from the beginning; for she was spiritual, as was also our Jesus, but he was made manifest in the last days that he might save us; 8

3. and the Church, which is spiritual, was made manifest in the flesh of Christ, showing us that if any of us guard her in the flesh without corruption, he shall receive her back again in the Holy Spirit. For this flesh is an anti-type of the Spirit; no one therefore who has corrupted the anti-type shall receive the reality. So, then, he means this, brethren: Guard the flesh, that you may receive the Spirit.

4. Now if we say that the flesh is the Church, and the Spirit is Christ, of course he who has abused the flesh, has abused the Church. Such a one therefore will not receive the Spirit, which is Christ.

5. So great a gift of life and immortality has this flesh the power to receive, if the Holy Spirit be joined to it, nor can any man express or speak of the things “which the Lord hath prepared” for his elect.

XV

1. Now I think that I have given no mean advice concerning self-control, and if any man follow it, he shall have no regret, but shall save both himself and me his counsellor; for it is no small reward to turn to salvation a soul that is wandering and perishing.

2. For this is the recompense which we can pay to God, who created us, if he who speaks and hears both speak and hear with faith and love.

3. Let us then remain righteous and holy in our faith, that we may pray with confidence to God, who says, “While thou art speaking I will say, Behold here am I.”

4. For this saying is the sign of a great promise; for the Lord says that he is more ready to give than we to ask.

5. Let us then accept such great goodness, and not grudge ourselves the gaining of such benefits, for as great joy as these words offer to those who do them so severe a condemnation do they threaten to the disobedient.

XVI

1. Seeing therefore, brethren, that we have received no small opportunity for repentance; let us, now that we have time, turn to the God who calls us, while we still have one who awaits us.

2. For if we bid farewell to these enjoyments, and conquer our soul, by giving up its wicked lusts, we shall share in the mercy of Jesus.

3. But you know that “the day” of judgment is already “approaching as a burning oven, and some 9 of the heavens shall melt,” and the whole earth shall be as lead melting in the fire, and then shall be made manifest the secret and open deeds of men.

4. Almsgiving is therefore good even as penitence for sin; fasting is better than prayer, but the giving of alms is better than both; and love “covers a multitude of sins,” but prayer from a good conscience rescues from death. Blessed is every man who is found full of these things; for almsgiving lightens sin.

XVII

1. Let us then repent with our whole heart, that none of us perish by the way. For if we have commandments to do this also, to tear men away from idols and to instruct them, how much more is it our duty to save from perishing a soul that already knows God?

2. Let us then help one another, and bring back those that are weak in goodness, that we may all be saved, and convert and exhort one another.

3. And let us not merely seem to believe and pay attention now, while we are being exhorted by the Elders, but also when we have gone home let us remember the commandments of the Lord, and let us not be dragged aside by worldly lusts, but let us try to come here more frequently, and to make progress in the commands of the Lord; that we may “all have the same mind” and be gathered together unto life.

4. For the Lord said: “I come to gather together all the nations, tribes, and languages.” Now by this he means the day of his appearing, when he will come and ransom each of us according to his works.

5. And the unbelievers “shall see his glory” and might, and they shall be amazed when they see the sovereignty of the world given to Jesus and shall say: Woe unto us, that it was thou, and we knew it not, and did not believe, and were not obedient to the Elders, when they told us of our salvation. “And their worm shall not die and their fire shall not be quenched, and they shall be a spectacle to all flesh.”

6. He means that day of judgment, when they shall see those who were ungodly among us and perverted the commandments of Jesus Christ.

7. But the righteous who have done good, and have endured torture, and have hated the indulgences of the soul, when they see how those who have done amiss, and denied Jesus by word or deed, are punished with terrible torture in unquenchable fire, shall give glory to their God, saying, There shall be hope for him who has served God with all his heart.

XVIII

1. Let us then also belong to them who give thanks, who have served God, and not to the ungodly who are judged.

2. For I myself too am altogether sinful, and I have not yet escaped temptation, but I am still in the midst of the devices of the devil, yet I am striving to follow after righteousness, that I may have the strength at least to draw near to it, in fear of the judgment to come.

XIX

1. Therefore, brothers and sisters, following the God of truth, I am reading you an exhortation to pay attention to that which is written, that you may both save yourselves and him who is the reader 10 among you. For as a reward I beg of you that you repent with all your heart, and give to yourselves salvation and life. For if we do this we shall set a mark for all the younger, who wish to work in the cause of piety and the goodness of God.

2. And let us not be displeased or be vexed in our foolishness when any one admonishes us, and turns us from unrighteousness to righteousness. For sometimes when we do evil we do not know it because of the double-mindedness and unbelief which is in our breasts, and we are “darkened in our understanding” by vain desires.

3. Let us then do righteousness, that we may be saved at the end. Blessed are they who obey these instructions: though they suffer for a short time in this world, they shall gather the immortal fruit of the resurrection.

4. Let not, then, the pious grieve if he endure sorrow at this present time; a time of blessedness awaits him; he shall live again with the fathers above, and rejoice to an eternity wherein is no sorrow.

XX

1. But neither let it grieve your mind that we see the unrighteous enjoying wealth, and the servants of God oppressed.

2. Let us then have faith, brothers and sisters: we are contending in the contest of the living God, and we are being trained by the life which now is, that we may gain the crown in that which is to come.

3. None of the righteous has attained a reward quickly, but waits for it;

4. for if God should pay the recompense of the righteous speedily, we should immediately be training ourselves in commerce and not in godliness; for we should seem to be righteous when we were pursuing not piety but gain. For this reason divine judgment punishes 11 a spirit which is not righteous and loads it with chains.

5. To the only invisible God, the father of truth, who sent forth to us the Saviour and prince of immortality, through whom he also made manifest to to us truth and the life of heaven, to him be the glory for ever and ever. Amen.

The Second Epistle of Clement to the Corinthians.

1 The Greek is as ambiguous as the English, but this “him” no doubt refers to the “father of truth.”

2 The source of this and the quotation in v. 2-4 is unknown: it is often supposed to have been the Gospel of the Egyptians, but there is no clear evidence of this.

3 i.e. pesos.

4The additional clause at the end of this quotation seems to show that it is not derived from I Clement, but directly from the “prophetic word,” cf. note on p. 51.

5 The same saying, or very nearly so, is quoted from Cassianus by Clement of Alexandria (Strom, in. 13), and the latter states that it is from the Gospel of the Egyptians. But the whole question has been complicated by the discovery of Grenfell and Hunt’s “Lost Gospel” (Oxyrhynchus papyri, vol. iv. pp. 22 ff.), which seems to refer to a similar saying, and the problem of the mutual relations between these documents is still unsolved.

6 Or, if αὑτοῦ be read instead of αὐτοῦ, “nor have any thought of himself as male.”

7 The source of this quotation is unknown.

8 Tha translation “she was made … that she might save us” is grammatically more probable, but seems to be excluded both by the context and by the history of doctrine.

9 Possibly the text is corrupt: Lightfoot’s conjecture would be translated, “the powers of heaven,” but the text may be defended as a reference to the early Christian belief in seven concentric heavens surrounding the Earth.

10 It is probable though not quite certain that this refer to a definite order of “Readers” in the Church.

11 This translation takes the aorist as gnomic, and regards “spirit” as meaning a human spirit. But Harnack prefers to take the aorist aa historical and refers the passage to the fall of Satan.


text: Loeb Classical Library/L024N/Introduction to The Epistles of Ignatius (Lake)


text:
Phoebe Makes the Grand Tour

RS. MARTIN sat alone in the sewing-room, hemming busily on the new napkins. She had sent Phoebe on an errand to Mrs. Warburton, hoping that that energetic lady might pull her daughter out of the doldrums. For only the evening before Phoebe, coming into her mother's room for a good-night talk, had delivered herself of the following:

“Mother, do you know that I wish I could go away from Maywood for a while. You don't know how sick I am of every single thing about it. I know it by heart. I can shut my eyes and see every street and every house just as plain as if was all painted on the inside of my eyelids. And I'm so tired of Maywood people. And I hate to go to the Library—I've read all the fiction there and you have to wait such a long time when you recommend books. The Woman's club is pokey, and I never did care for bridge, and all the girls I like best are away or busy or engaged. Anything I used to like I don't care for any longer, and the things I'd like to do I can't do. What do you suppose is the matter, mother?”

“Oh, it's just the beginning of the spring feeling,” Mrs. Martin said with her usual moderation. “Just as soon as the weather settles you'll get over it.”

“Well, I hope so. I shall be glad enough when the warm weather comes. I'm so tired of snow-freeze-thaw-rain-snow-freeze-thaw-rain that I don't know what to do. I've made up my mind that I just hate winter.”

A little mollified, Phoebe kissed her mother good-night. But she trailed a discontented grumble to the very door of her room.

It was of this that Mrs. Martin was thinking. And so intense was her preoccupation that she was only vaguely conscious that her daughter, returning prematurely from the Warburtons, had dropped into the big wing-chair. Mrs. Martin sewed tranquilly on for an instant. Then something psychological seemed to jump out of the air at her. Her consciousness, flashing back over the last moment, re-registered three astounding facts. Phoebe had actually not banged the front door: she had closed it gently. Phoebe had not run up the stairs, occasionally taking two at a time: she had ascended them slowly, step on step. Phoebe had not rushed into the room, whirlwind fashion, bubbling with gossip: she had drifted silently through the doorway and across the floor.

With a start, Mrs. Martin looked up.

Crumpled up in her chair, Phoebe was staring straight at her. Above her white collar, her face showed whiter. Her eyebrows were caught in the tangle of mental panic. Her lower lip dropped. All this would have been terrifying if it had not been for her eyes. And her eyes Mrs. Martin was not given to hyperbole, but it occurred to her that, for the first time in her life, she had seen a pair of stars in the human countenance.

“What is it, Phoebe?” she asked anxiously.

Phoebe swallowed something before her lips would move. And when she spoke, her words came on breath, not sound. “What do you think has happened, mother? I'm dreaming, of course. But I've pinched myself and pinched myself and I don't wake up. Mother, Mrs. Warburton has invited me to go abroad with her for six months as her guest.”

Mrs. Martin stared back. Her own eyebrows caught in the tangle of mental panic, and for an instant the two looked strangely alike. That terror of change which Mrs. Martin had always fought in herself seemed now to clutch at her very heart. An instant, she did not see Phoebe's face. For with the inner vision of mothers, lightning-swift and intuitional, she saw Opportunity outside, knocking at the door of her daughter's life. She knew that she alone could open that door. She knew that she must open it. For if denied, fickle Opportunity might never come again. If welcomed, she would take the child by the hand and lead her But what a dreary silent arc of life it left to be lived through somehow—Phoebeless.

“I guess you'd better go, Phoebe,” she said slowly. “There's no reason in the world why you shouldn't. But of course I must talk it over with your father first,” she added, with her characteristic caution.

“Go! Why, Mother Martin, how can you say that! Leave you for six whole months! And father! Why, I couldn't—I simply couldn't. And then there's Ern. Do you know, mother, I've been thinking a lot about Ern, coming home from the Warburtons, and I've made up my mind that he's as good a brother as any girl I know has. Oh, it's just impossible, that's all there is to it. Then think of the dressmaking! And I ought to do loads and oodles and slathers and rafts of studying—I'm so ignorant. Mother, can you believe it's true? I'm still pinching myself. All my life, I've been crazy to go to Europe. And now I'm going. But to think of me getting this chance when you and father haven't been. I feel so selfish. It doesn't make so much difference about Ern. A man can always go anywhere he wants to. And besides Ern wouldn't give up August at Camp Hello for a trip to the moon. But I didn't say yes. And I didn't say no. I said I'd think it over. It's a very serious question, Mother Martin. Think of London and Paris and Rome and Venice and Florence and Naples!”

All Phoebe's vitality and vivacity came back with a rush. She pirouetted madly about the room until her cheeks flashed roses again. “Oh, mother!” Phoebe stopped almost in midair. “Supposing one of you should die while I'm gone. What would I do? Well, I'd just kill myself—that's all.”

“Don't talk nonsense, Phoebe,” Mrs. Martin said with composure. “If we stopped to think of things like that, we'd never go anywhere or do anything. When would Mrs. Warburton want to start? Is Tug going?”

“In a month. No, Tug can't leave Harvard. He'll go West in the summer with Mr. Warburton. He had his choice between the two trips and it was he suggested that his mother take me. Oh, Mrs. Warburton told me to tell you that she never made up her mind that she'd go until yesterday and she was going to speak to you first, but when I came over with that new stencil-pattern which made her think so much of the cathedral at Milan, she just couldn't hold in any longer. She's asked me and Ern to come over to dinner so's we can talk over the itinerary together.”

“Edward,” Mrs. Martin said to Mr. Martin that night, waiting pent-up until their solitary dinner was well under way, “Mrs. Warburton has invited Phoebe to go to Europe with her for six months.”

“To Europe! Six months! Well, that is generous of her—the Warburtons have been good neighbors, Bertha. Six months! Good Lord, Bertha, what will the house be without Phoebe?”

“We can't expect to keep her with us always. We might as well get used to that. Phoebe's the kind that marries young.”

“Marriage! That's a foolish noise, mother! It will be time enough to think of marriage ten years from now.” Mr. Martin poked the fire with undue vigor. Seated again, he studied his work with undue preoccupation. Once or twice, he moved restlessly as if he were about to speak. But in the end he forced his own words back.

Mrs. Martin eyed him furtively now and again. “It's a great responsibility, isn't it, Edward,” she said once, “trying to decide how much you oughtn't to keep them with you and yet not being selfish about them?”

“Them,” between Mr. and Mrs. Martin always meant Phoebe and Ernest.

Mr. Martin replied only by an exclamation, half sigh of regret, half groan of impatience. “When do they want to start?”

“In a month.”

“All right. Six months!” Involuntarily, Mr. Martin's eye went to the calendar. “That would bring her home in August. Buy her anything you think she needs, mother.” Mr. Martin did not speak again, but it was a long time before he took up his magazine.

“What do you think of it, father?” Phoebe called the moment she opened the door that night. She rushed up the stairs, talking all the way, and plumped into Mr. Martin's lap.

“I think it's great,” Mr. Martin replied. “People didn't get chances like that when your mother and I were your age. You see that you make the most of it, young woman!”

If what Phoebe accomplished during her month of preparation could be used as a unit of her capacity to make “the most of it,” stout, fatuous, easy-going Mrs. Warburton might well gasp with dismay. Borrowing library-cards in the neighborhood to the number of eight, Phoebe, tri-weekly, lugged home a bag of books. Travel, poetry, essays, history, and historic-fiction, she skimmed them all.

Evenings that were not given over to farewell hospitality were spent with her father, discussing the trip. Phoebe routed out all the geographies and atlases that the house contained, even a faded old globe from the playroom closet. Mr. Martin bought her a big map of Europe, which they hung on the living-room wall. Every day Mrs. Warburton evolved a fresh itinerary. Every night Phoebe and her father blazed its red-ink course on the new map. The living-room table looked as if a geographers' society were in session. Mrs. Martin, tranquilly bringing order out of all this uncertainty and confusion, caught up with things by means of Phoebe's staccato monologues.

“Father, you don't know how confusing it is, the different way people talk about Europe to you. Mrs. Ellis told me to be sure not to take any light clothes but to have plenty of flannels, furs, and hot-water bottles. Well, she said they ought to train Arctic explorers by making them spend their winters in 'sunny Italy.' She said the Polar cold would never have any terrors for them after that. Then, right on top of that, Mrs. Doane said to be sure to take plenty of pretty, light dresses—she didn't, and two or three times she was up against it. Maud Pierce told me that I'd love Paris and hate London and Professor Rollins said that Paris was disappointing but London perfectly lovely—at least he didn't say 'perfectly lovely'—he said 'atmospherically stimulating'—you know what a fierce high-brow he is, father. And everybody who doesn't say I'll be awfully disappointed in Venice because the canals are full of dead cats and dogs (isn't that the limit?) says that I can't have any idea from the pictures how gorgeous it is. Pretty nearly everybody advises me to wait and go late after I've studied more Italian and French. But others say I won't need the languages at all—they speak English everywhere. Old Mrs. Massey said that going by the southern route and seeing Italy first will just ruin France and England for me. And Mr. Yeaton said that I'd appreciate England a lot more coming on it that way—he says when you actually hear some English spoken after so many months, you just about pass away. Some say that they had the most awful times with the customs and the rest that they never had one bit of trouble. Some people tell me never under any circumstances to let myself go about unchaperoned, and others tell me that an American girl can go alone all over Europe. That friend of Mrs. Ellis's gave me a long list of things you could get cheaper in Europe and, after she was gone, Mrs. Ellis said you could get every one of them for half the price in the Boston department stores. Mrs. Haywood said I ought to be ashamed for not seeing my own wonderful country first, though I don't know what that's got to do with it. I've just about made up my mind, father, that I am not going to pay any attention whatever to what people say to me.”

But the time came when, trunk packed for the last time, Phoebe stood on the wharf—a trim little navy-blue figure—beyond the reach of criticism or suggestion. One arm was slipped through her father's, the other was clasped tight about her mother's waist.

“There's only one thing I want you to promise me,” she said, the tears streaming down her cheeks, “And that is—when I come home, no matter what time I get in, day or night, you'll come into Boston to meet me.”

“Of course, child,” Mrs. Martin said, her own eyes swimming, and “Sure, Phoebe!” Mr. Martin said, with a palpable assumption of cheer.

“What a beautiful time the child is having!” Mrs. Martin said.

“Yes, it will be a great experience for her. I'm glad we let her go,” Mr. Martin said.

“Cramp! If that isn't like a girl. I never had a cramp in my life,” Ernest said.

“I don't know that I'd like a city to be too dirty,” Mrs. Martin said.

“I must take Phoebe for a little walk on the dump when she comes back if she finds herself getting discontented,” Mr. Martin said.

“Why didn't she say what the crater of Vesuvius looked like?” Ernest said.

“What a fine man that Mr. Anderson must be,” Mrs. Martin said.

“Yes, but I don't know that I care so much for Waring.” Mr. Martin said.

“Gee, Phoebe'd make a healthy nun,” Ernest said.

“How carried away the child is!” Mrs. Martin said.

“I'm afraid we're in for another line of interior decoration when Phoebe gets home,” Mr. Martin said.

“Wouldn't I like to hand that Waring a bunch of fives!” Ernest said.

“Now I don't want that child to spend any more money on me,” Mrs. Martin said.

“I'm afraid she'll have to make up her mind to put up with the vulgar commercialism of the United States, though,” Mr. Martin said.

“You bet I wouldn't get so stuck on any dago-town that I wanted to live there. You can't tell me any country's as good as the United States,” Ernest said.

“I'd admire to see Paris,” Mrs. Martin said.

“Phoebe seems to be getting over her passion for dirt,” Mr. Martin said.

“I bet they're cuff-links or shirt-studs,” Ernest said.

“Father,” Mrs. Martin said two nights after the receipt of this letter, you remember you told Phoebe that you would go into Boston to meet her, no matter what time she arrived.”

“I remember,” Mr. Martin said. “We'll all three go on to New York Wednesday so as to be there when the boat gets in.”

title: Phoebe Makes the Grand Tour


text: Talk:Phoebe Makes the Grand Tour

title: Talk:Phoebe Makes the Grand Tour