text:
Page:Sophocles (Storr 1912) v1.djvu/207

With what intent, my daughter? Tell me plainly.

To plant thee near the Theban land, and so

Keep thee within their grasp, yet not allow

Thy foot to pass beyond their boundaries.

What gain they, if I lie outside?

Thy tomb,

If disappointed, brings on them a curse.

It needs no god to tell what’s plain to sense.

Therefore they fain would have thee close at hand,

Not where thou wouldst be master of thyself.

Mean they to shroud my bones in Theban dust?

Nay, father, guilt of kinsman’s blood forbids.

Then never shall they be my masters, never!

Thebes, thou shalt rue this bitterly some day!

When what conjunction comes to pass, my child?

Thy angry wraith, when at thy tomb they stand.

185

title: Page:Sophocles (Storr 1912) v1.djvu/207


text:
Page:James Connolly - Socialism Made Easy (1909).djvu/21

Rh Perhaps you went to the Riviera; perhaps you luxuriated in ecstatic worship of that glorious bit of Nature's handiwork where the blue waters of the Mediterranean roll in all their entrancing splendor against the shores of classic Italy.

Perhaps you rambled among the vine clad hills of sunny France, and visited the spots hallowed by the hand of that country's glorious history.

Perhaps you sailed up the castellated Rhine, toasted the eyes of bewitching German frauleins in frothy German beer, explored the recesses of the legend haunted Hartz mountains, and established a nodding acquaintance with the Spirit of the Brocken.

Perhaps you traversed the lakes and fjords of Norway, sat down in awe before the neglected magnificence of the Alhambra, had a cup of coffee with Menelik of Abyssinia, smelt afar off the odors of the streets of Morocco, climbed the Pyramids of Egypt, shared the hospitable tent of the Bedouin, visited Cyrpus, looked in at Constantinople, ogled the dark-eyed beauties of Circassia, rubbed up against the Cossack in his Ural mountains, or

Perhaps you lay in bed all day in order to save a meal, and listened to your wife wondering how she could make ends meet with a day's pay short in the weekly wages.

And whilst you thus squandered your substance in riotous living, did you ever stop to think of your master—your poor, dear, overworked, tired master?

Did you ever stop to reflect upon the pitiable condition

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


text: Page:The Finding of Wineland the Good.djvu/116


text:
Page:Sophocles (Storr 1912) v1.djvu/209

And who hath told thee what thou tell’st me, child?

Envoys who visited the Delphic hearth.

Hath Phoebus spoken thus concerning me?

So say the envoys who returned to Thebes.

And can a son of mine have heard of this?

Yea, both alike, and know its import well.

They knew it, yet the ignoble greed of rule

Outweighed all longing for their sire’s return.

Grievous thy words, yet I must own them true.

Then may the gods ne’er quench their fatal feud,

And mine be the arbitrament of the fight,

For which they now are arming, spear to spear;

That neither he who holds the sceptre now

May keep his throne, nor he who fled the realm

Return again. They never raised a hand,

When I their sire was thrust from hearth and home;

When I was banned and banished, what recked they?

Say you ’twas done at my desire, a grace

Which the State, yielding to my wish, allowed?

Not so; for, mark you, on that very day

When in the tempest of my soul I craved 187

title: Page:Sophocles (Storr 1912) v1.djvu/209


text:
Page:กม ร ๘ - ๒๔๗๗.pdf/125

Whereas the House of People's Representatives has passed a resolution that it is appropriate to set and fix the annual budget of the year 2478 Buddhist Era;

Therefore, by and with the advice and consent of the House of People's Representatives, a great royal command is given that enacted shall be an Act containing the following sections:

This Act shall be called the "Annual Budget Act, 2478 Buddhist Era".

title: Page:กม ร ๘ - ๒๔๗๗.pdf/125


text:
Page:Sophocles (Storr 1912) v1.djvu/211

 Death, even death by stoning, none appeared

To further that wild longing, but anon,

When time had numbed my anguish and I felt

My wrath had all outrun those errors past,

Then, then it was the city went about

By force to oust me, respited for years;

And they my sons, who should as sons have helped,

Did nothing: and, one little word from them

Was all I needed, and they spoke no word,

But let me wander on for evermore,

A banished man, a beggar. These two maids

Their sisters, girls, gave all their sex could give,

Food and safe harbourage and filial care;

While their two brethren sacrificed their sire

For lust of power and sceptred sovereignty.

No! me they ne’er shall win for an ally,

Nor will this Theban kingship bring them gain;

That know I from this maiden’s oracles,

And those old prophecies concerning me,

Which Phoebus now at length has brought to pass.

Come Creon then, come ail the mightiest

In Thebes to seek me; for if ye my friends,

Championed by those dread Powers indigenous,

Espouse my cause; then for the State ye gain

A great deliverer, for my foemen bane.

Our pity, Oedipus, thou needs must move,

Thou and these maidens; and the stronger plea 189

title: Page:Sophocles (Storr 1912) v1.djvu/211


text:
Page:James Connolly - Socialism Made Easy (1909).djvu/22

20 of that individual who so kindly provides you with employment, and does no useful work himself in order that you may get plenty of it?

When you consider how hard a task it was for you to decide in what manner you should spend your Holiday; where you should go for that ONE DAY, then you must perceive how hard it is for your masters to find a way in which to spend the practically perpetual holiday which you force upon them by your love for work.

Ah, yes, that large section of our masters who have realized that ideal of complete idleness after which all our masters strive, those men who do not work, never did work, and with the help of God—and the ignorance of the people—never intend to work, how terrible must be their lot in life!

We, who toil from early morn till late at night, from January till December, from childhood to old age, have no care or trouble or mental anxiety to cross our mind—except the landlord, the fear of loss of employment, the danger of sickness, the lack of common necessities, to say nothing of luxuries, for our children, the insolence of our superiors, the unhealthy condition of our homes, the exhausting nature of our toil, the lack of all opportunities of mental cultivation, and the ever present question whether we shall shuffle off this mortal coil in a miserable garret, be killed by hard work, or die in the Poorhouse.

With these trifling exceptions we have nothing to bother us; but the boss, ah, the poor, poor boss!


text:
Page:Sophocles (Storr 1912) v1.djvu/213

 Thou urgest, as the saviour of our land,

Disposes me to counsel for thy weal.

Aid me, kind sirs; I will do all you bid.

First make atonement to the deities,

Whose grove by trespass thou didst first profane.

After what manner, stranger? Teach me, pray.

Make a libation first of water fetched

With undefiled hands from living spring.

And after I have gotten this pure draught?

Bowls thou wilt find, the carver’s handiwork;

Crown thou the rims and both the handles crown—

With olive shoots or flocks of wool, or how?

With wool from fleece of yearling freshly shorn.

What next? how must I end the ritual?

Pour thy libation, turning to the dawn.

Pouring it from the urns whereof ye spake?

Yea, in three streams; and be the last bowl drained

To the last drop. 191

title: Page:Sophocles (Storr 1912) v1.djvu/213


text:
Page:The Finding of Wineland the Good.djvu/66

 but, according to the editors of the printed text, the facts are that the manuscript was owned in the west of Iceland as far back as we possess any knowledge of it, and there is no positive evidence where it was written We have, indeed, no further particulars concerning the manuscript before the seventeenth century, when we find that it was in the possession of John Finsson [J on Finsson], who dwelt in Flatey in Breidafirth [Brei^afjörSr], as had his father, and his father's father before him. That the book had been a family heirloom is evident from an entry made in the manuscript by this same John Finsson:

From John Finsson the book descended to his nephew, John Torfason from whom that worthy bibliophile. Bishop Bryniolf of Skálholt, sought, in vain, to purchase it, as is related in an anecdote in the bishop's biography:

{{fine block| 'Farmer John of Flate}', son of the Rev. Torfi Finsson, owned a large and massive parchment-book in ancient monachal writing, containing sagas of the Kings of Norway, and many others; and it is, therefore, commonly called Flatey Book. This, Bishop Bryniolf endeavoured to purchase, first for money, and then for five hundreds of land. But he, nevertheless, failed to obtain it; however, when John bore him company, as he was leaving the island, he presented him the book; and it is said, that the Bishop rewarded him liberally for it ' }}

The Flatey Book was among a collection of vellum manuscripts intrusted to the care of Thormod Torfæus, in 1662, as a present from Bishop Br3'niolf to King Frederick the Third of Denmark, and thus luckily escaped the fate of others of the bishop's literary treasures. In the Roj-al Library of Copenhagen it has ever since remained, where it is known as No. 1005, fol. of the Old Roj-al Collection.

Interpolated in the Saga of Olaf Tryggvason in the Flatey Book are two minor historical narratives. The first of these, in the order in which they appear in the manuscript, is called, a Short Story of Eric the Red [Þáttr Eireks Rau>a], the second, a Short Story of the Greenlanders [Grœnlendinga íÞáttr]. Although these short histories are not connected in any way in the manuscript, being indeed separated by over fifty columns of extraneous historical matter, they form, if brought together,


text:
Page:The Finding of Wineland the Good.djvu/67

 what may be called, the Flatey Book version of the history of the Wineland discovery, — a version which varies materially from the accounts of the discovery, as they have been preserved elsewhere. Before considering these points of difference, it may be stated that, as we have no certain knowledge where the Flatey Book was written, neither have we any definite information concerning the original material from which the transcripts of these two narratives were made. The original manuscripts of these narratives would appear to have shared a common fate with the other originals from which the scribes of the Flatey Book compiled their work;—all of this vast congeries of early manuscripts has entirely disappeared. This is the conclusion reached by that eminent authority, the late Dr. Vigfusson, whose profound knowledge of the written literature of the North was supplemented in the present instance by that close acquaintance which he had gained with the Flatey Book, by reason of his having transcribed the entire manuscript for publication.

This total disappearance of all trace of the archetypes of the Flatey Book, although it is by no means the only case of the kind in the history of Icelandic paleography, is especially to be deplored in connection with the Wineland narrative, since it leaves us without a clue, which might aid us in arriving at a solution of certain enigmas which this narrative presents.

In the Flatey Book version of the discovery it is stated that Biarni Heriulfsson, during a voyage from Iceland to Greenland, having been driven to the southward out of his course, came upon unknown lands; that, following upon this, and as the direct result of Biarni's reports of his discoveries, Leif Ericsson was moved to go in search of the strange lands which Biarni had seen but not explored; that he found these in due course, ' first that land which Biarni had seen last,' and finally the southernmost land, to which, ' after its products,' he gave the name of Wineland. This account differs entirely from the history contained in the other manuscripts which deal with


text:
Page:Sophocles (Storr 1912) v1.djvu/215

And wherewith shall I fill it,

Ere in its place I set it? This too tell.

With water and with honey; add no wine.

And when the embowered earth hath drunk thereof?

Then lay upon it thrice nine olive sprays

With both thy hands, and offer up this prayer.

I fain would hear it; that imports the most.

That, as we call them Gracious, they would deign

To grant the suppliant their saving grace.

So pray thyself or whoso prays for thee,

In whispered accents, not with lifted voice;

Then go and look not back. Do as I bid,

And I shall then be bold to stand thy friend;

Else, stranger, I should have my fears for thee.

Hear ye, my daughters, what these strangers say?

We listened, and attend thy bidding, father.

I cannot go, disabled as I am

Doubly, by lack of strength and lack of sight;

But one of you may do it in my stead;

For one, I trow, may pay the sacrifice

Of thousands, if his heart be leal and true.

So to your work with speed, but leave me not 193

title: Page:Sophocles (Storr 1912) v1.djvu/215


text:
Page:The Finding of Wineland the Good.djvu/68

 this subject, all of which agree in ascribing the discoveiy to Leif Ericsson, and unite in the statement that he found Wineland accidentally, during a voj^age from Norway to Greenland, which he had undertaken at the instance of King Olaf Trj'ggx-ason, for the purpose of introducing Christianity to his fellow-countrymen in Greenland. Not only is Biarni's discovery unknown to any other Icelandic writing now existing, but the man himself, as well as his daring voyage, have failed to find a chronicler elsewhere, although his father was ' a most distinguished man,' the grandson of a ' settler,' and a kinsman of the first Icelandic colonist.

The first portion of the Flatey Book version, the ' Short Story of Eric the Red,' concludes with the words, ' Biarni now went to his father, gave up his voyaging, and remained with his father during Heriulf's lifetime, and continued to dwell there after his father.' The second portion of this version of the Wineland history, the ' Short Story of the Greenlanders,' begins with the words, ' It is now next to this, that Biarni Heriulfsson came out from Greenland on a visit to Earl Eric,' &c. As has already been stated, the two portions of the history of the Wineland discovery, as they appear in the Flatey Book, are not in any way connected with each other. The first narrative occupies its appropriate place in the account of the life of King Olaf Tryggvason, as do the other narratives, similar in character, which are introduced into this as into the other sagas in the manuscript, and there appears to be no reason why the second narrative, ' A Short Story of the Greenlanders,' should be regarded as having received treatment different, in this respect, from other interpolated narratives of the same class. If, therefore, we interpret the opening words of this story of the Greenlanders, ' It is now next to this,' to mean that the incident which follows is related next in chronological order after that part of the saga which has immediately preceded it, it becomes apparent that Biarni's visit must have taken place after the battle of Svoldr, in which King Olaf Trygg'ason fell, and Earl Eric was victorious. This battle took place on the gth of September, in the j-ear looo. As it is not probable that Biarni would have undertaken his voyage to Norway before the summer following, the earliest date which could reasonably be assigned for Biarni's sojourn at the Earl's court would appear to be the winter of the years 1001-1002. We are told in the same place that Biarni returned to Greenland the following summer, and that subsequent to


text:
Page:The Finding of Wineland the Good.djvu/69

 his return Leif purchased his ship, and went in search of the land which Biarni had seen, but had failed to explore, in the year 985, according to the chronology of the ' Short Story.'

Leif 's voyage of exploration, as described in the Flatey Book, could, therefore, scarcely have taken place before the year 1002 But, according to the other historical data already cited, Leif discovered Wineland during a voyage to Greenland, undertaken at the request, and during the lifetime, of King Olaf Tryggvason, hence obviously not later than the year 1000. The Flatey Book refers to this voyage in the following words: ' That same summer he [King Olaf Tryggvason] sent Gizur and Hialti to Iceland, as has already been written. At that time King Olaf sent Leif to Greenland to preach Christianity there. The King sent with him a priest and certain other holy men to baptize the folk, and teach them the true faith. Leif went to Greenland that summer and took [on board his vessel] a ship's-crew of men, who were at the time in great peril upon a wreck. He arrived in Greenland late in the summer, and went home to his father, Eric, at Brattahlid. The people afterwards called him Leif the Lucky, but his father, Eric, said that Leif's having rescued the crew and restored the men to life, might be balanced against the fact that he had brought the impostor to Greenland, so he called the priest. Nevertheless, through Leif's advice and persuasion, Eric was baptized, and all of the people of Greenland .'

It will be observ^ed, that, in this record of Leif's missionary voyage, no allusion is made to the discovery of Wineland, as in the other accounts of the same voyage, with which, in other respects, this passage agrees. By this variation a conflict with Biarni's claim to the priority of discovery, previously promulgated in the ' Short Story of Eric the Red,' is avoided. A portion of this passage may not, however, be so happily reconciled. It is said that, through Leif's advice and persuasion, Eric the Red was baptized, while we find in the ' Short Story of the Greenlanders,' the statement, that ' Eric the Red died before Christianity.' Moreover we have, in the ' Short Story of the Greenlanders,' in addition to this direct conflict of statement, an apparent repetition of the incident of the rescue of the shipwrecked mariners, when we are told that Leif effected a rescue of castaways on his return from a voyage of exploration to Wineland, and was therefore called Leif the Lucky. If this be not a repetition of the same incident, then we must conclude that Leif upon two different voyages saved


text:
Page:กม ร ๘ - ๒๔๗๗.pdf/126

 This Act shall come into force from the 1st day of April 2478 Buddhist Era.

The expenditure budget of the year 2478 Buddhist Era shall be fixed and disbursed in the total amount of 85,948,935 baht as detailed as follows:

title: Page:กม ร ๘ - ๒๔๗๗.pdf/126


text:
Page:The Finding of Wineland the Good.djvu/70

 the lives of a crew of ship-wrecked mariners, for which he twice received the same title from the same people! In the description of the rescue, contained in the ' Short Story of the Greenlanders,' we read that the leader of the castaways was one Thori Easterling [Þórir austmaSr], whose wife, Gudrid, Thorbiorn's daughter [GuSríír Þorbjarnardóttir], seems to have been among the rescued. This Thori is mentioned nowhere save in the Flatey Book. His wife was so famous a personage in Icelandic annals that it seems passing strange this spouse should have been so completely ignored by other Icelandic chronicles, which have not failed to record Gudrid's marriage to Thorstein Ericsson, and subsequently to Thorfinn Karlsefni. Indeed, according to the biography of this ' most noble lady,' as written in the Saga of Eric the Red, there is no place for Thori, for Gudrid is said to have come to Greenland in much less romantic fashion, namely, as an unmarried woman, in the same ship with, and under the protection of her father, Thorbiorn.

Another chronological error occurs in that paragraph of the ' Short Storj' of Eric the Red,' wherein it is stated that, 'after sixteen winters had lapsed from the time when Eric the Red went to colonize Greenland, Leif, Eric's son, sailed out from Greenland to Nonvay. He arrived in Drontheim in the autumn when King Olaf Tryggvason was come down from the North out of Halogaland.' It has previously been stated in this same chronicle that Eric set out to colonize Greenland fifteen years before Christianity was legally adopted in Iceland, that is to say in the year 985. Whence it follows, from this chronology, that Leif's voyage must have been undertaken in the year looi, but since Olaf Tryggvason was killed in the autumn of the year 1000, this is, from the context, manifestly impossible. If we may suppose that the scribe of the Flatey Book, by a careless verbal substitution, wrote ' for at byggja' [went to colonize], instead of 'for at leita' [went in search of], the chronology of the narrative becomes reconcilable.

In the ' Short Story of the Greenlanders ' inaccuracies of lesser import occur, one of which, at least, appears to owe its origin to a clerical blunder. In the narrative of Freydis' voyage, we are told, that she waited upon the brothers Helgi and Finnbogi, and persuaded them to join her in an expedition to Wineland; according to the text, however, she enters into an agreement governing the manning of their ships, not with them, but with Karlsefni. Yet it is obvious, from the context, that Karlsefni did not participate in the enterprise, nor does it appear that he had any interest whatsoever in the undertaking. The substitution of Karlsefni's name for that of Helgi or Finnbogi, by a careless scribe, may have given rise to this lack of sequence. A blunder, which has crept into the genealogical list, at the conclusion of the history, ma}', perhaps, owe its origin to a somewhat similar cause. In this list, it will be noted, Bishop Thorlak [i'orlákr] is called the grandson of Hallfrid [Hallfri&r], Snorri's


text:
Page:The Finding of Wineland the Good.djvu/71

 daughter; in the words of the manuscript, 'Hallfrid was the name of the daughter of Snorri, Karlsefni's son; she was the mother of Runolf [Runólfr], the father of Brshop Thorlak.' Now Runolf was, indeed, the father of Bishop Thorlak, but he was the husband and not the son of Hallfrid. If we may suppose the heedless insertion of the word 'mother' in the place of 'wife,' the palpable error, as the text now stands would be removed. '

It has been conjectured that the Wineland History of the Flatey Book has been drawn from a more primitive source than the narrative of the discovery which has been preserved in the two manuscripts, Hauk's Book and AM. 557, 4to Two passages in the Flatey Book narrative lend a certain measure of plausibility to this conjecture. In the 'Short Story of Eric the Red' it is stated, that Eric called his land-fall in Greenland Midiokul [MibJ9kull], in the words of the history; 'this is now called Blacksark [Bláserkr].' In Hauk's Book this mountain is also called Blacksark; in AM. 557 4to, it is called Whitesark [Hvitserkr]; neither of these manuscripts, however, recalls the earlier name. Again, in the list of the descendants of Snorri, Karlsefni's Wineland-born son, appended to the 'Short Stoiy of the Greenlanders,' Bishop Brand is so called without qualification, while in both texts of the Saga of Eric the Red he is referred to as Bishop Brand the Elder [hin fyrri]. The second Bishop Brand ^vas ordamed m 1263. This fact, while it would, without the other evidence which we possess, establish a date prior to which neither Hauk's Book nor AM. 557, 4to, could have been written, seems, at the same time, to afford negative evidence in 'support of the claim for the riper antiquity of the source from which the Flatey Book narrative was drawn. However this may be, the lapses already noted, together with the mtroduction of such incidents as that of the apparition of the big-eyed Gudrid to her namesake, Karlsefni's spouse; the narrative of Freydis' unpalliated treachery; the account of Wineland grapes which produced intoxication, and which apparently ripened at all seasons of the year, of honey-dew grass, and the like, all seem to point either to a deliberate or careless corruption of the primitive history. Nevertheless, despite the discrepancies existing between the account of the Wineland discovery, as it has been presented in the Flatey Book and as it is given elsewhere, so striking a parallelism is apparent in these different versions of this history, in the chief points of historical interest, as to point conclusively to their common origin. Í/

The two disjoined 'accounts' of the Flatey Book, which relate to the Wineland discovery, are brought together in the translation which follows.


text:
Page:Sophocles (Storr 1912) v1.djvu/217

 Untended; for this frame is all too weak

To move without the help of guiding hand.

Then I will go perform these rites, but where

To find the spot, this have I yet to learn.

Beyond this grove; if thou hast need of aught,

The guardian of the close will lend his aid.

I go, and thou, Antigone, meanwhile

Must guard our father. In a parent’s cause

Toil, if there be toil, is of no account.

Ill is it, stranger, to awake

Pain that long since has ceased to ache,

And yet I fain would hear—

What thing?

Thy tale of cruel suffering

For which no cure was found,

The fate that held thee bound.

O bid me not (as guest I claim

This grace) expose my shame.

The tale is bruited far and near,

And echoes still from ear to ear.

The truth, I fain would hear. 195

title: Page:Sophocles (Storr 1912) v1.djvu/217


text:
Page:Life of Dominic Savio.djvu/46

 model in everything. There was never any affectation about his manner or appearance; he was always careful and courteous, so that his companions, many of whom were drawn from good families, were anxious to become friendly and to converse with him. If the professor noticed a pupil who was restless and troublesome, he contrived to put him near Dominic, who, in his own tactful way, was sure to get him to keep silence, and apply himself to study or the work then in hand.

It is during this year that the record of Dominic's life gives us an incident full of heroism, and which is the more remarkable when his youth is taken into consideration, for he was only fourteen when he came to the Oratory. The occurrence in question concerns two of his school-fellows, between whom a fierce quarrel had arisen, on account of some remarks on a point of family honour. The quarrel proceeded from the exchanging of insults to the giving of blows and stone-throwing. Dominic came to hear of this quarrel, but he saw the difficulty of trying to interfere, for both boys were older and bigger than he was. However he found means for approaching each in turn, urged them to give up their hatred, and pointed out that anger and revenge were against the commandments of God; he wrote to

title: Page:Life of Dominic Savio.djvu/46


text:
Page:Life of Dominic Savio.djvu/47

 each of them, threatening to acquaint their parents and their master, but the headstrong boys were not to be influenced; their minds had become so embittered that all entreaties were in vain. Apart from the risk of bodily injury to themselves, Dominic was most concerned with the offence against God, and he was eager to find some means of effectually interfering, but was perplexed as to the manner of doing so.

He then seemed to have an inspiration. He waited for the boys after school, and contriving to speak to each alone, he said: "Since you will persist in this insane and sinful quarrel I ask you to accept one condition." Each agreed, provided it did not interfere with their challenge of a fight with stones, and indulged in some very unbecoming language in reference to his enemy. The very language was enough to make Savio shudder, but desirous of preventing a greater evil he said: "The condition I wish to impose does not interfere with the challenge." "Then what is it?" "I shall not tell you till you meet for the duel."

They thought he was making game of them, but Savio insisted that he was quite serious and that he would be on the scene. Neither could conjecture what his plan was.

The place for the fight was a lonely spot outside

title: Page:Life of Dominic Savio.djvu/47


text:
Page:Life of Dominic Savio.djvu/48

 the town. The boys, getting more and more incensed, were almost going to fight on the way, but Dominic managed to prevent them. The scene of action was reached, and the boys took up their positions at a little distance from each other, and had by them the stones they were to hurl. Now was Dominic's time for mediation. He stepped in the middle and said: "Before you commence to fight you must fulfil the condition you agreed upon." So saying he drew out of his coat-pocket a crucifix and held it up in the air. "I desire," he said, "that each of you should look on this crucifix, and then if you will throw, you must throw the stone at me and say: Our Saviour died pardoning his very persecutioners; I, a sinner, am about to offend Him by an act of open revenge."

Having said this, he threw himself on his knees before the one who seemed most enraged, and said: "Throw your stone at me; let me have the first blow." A shiver seemed to go through the boy thus addressed. "No," he exclaimed, "I couldn't do it. I am not so mean as that. I have nothing against you."

On hearing this Dominic turned to the other boy, who had been watching in amazement, and made the same proposal to him. He too refused such a cowardly act.

title: Page:Life of Dominic Savio.djvu/48


text:
Page:Life of Dominic Savio.djvu/49

 Then Dominic got up and said, with great earnestness: "You are both ashamed to commit this act of brutality against me, and yet you would commit it against God and lose your soul by grievous sin." And he held up the crucifix again.

This proved too much for the two boys; they were moved by his true Christian charity and his courage. One of them confessed that he felt a cold shiver, and felt thoroughly ashamed that he had forced a friend of Savio's character to take such extreme measures. Wishing to make him some amends, he forgave entirely the boy with whom he had quarrelled and promised to go to Confession at once. Thus Dominic secured a victory for charity and taught the boys a lesson. Is it too striking an act of courage to recommend for example to young school-boys? This incident would have remained a profound secret, had it not been related by both boys who were the partners to the challenge.

It will be gathered from this incident that Dominic had gained great influence over his companions, but he often had to put up with annoyance from some who tried to draw him into undesirable practices. On one occasion in fact he had almost consented to go off with some boys, who wished him to join them at play instead of going to school, but the arguments against it arose so vividly before

title: Page:Life of Dominic Savio.djvu/49


text:
Page:Life of Dominic Savio.djvu/50

 him, that he not only rejected the proposal for himself, but convinced the others that it would be wrong, and made them go with him to school.

At the end of that year he was among the very best of those who were promoted to a higher class, but when his next year began there were already signs that his health would need careful attention, and it was thought more prudent to let him have some private teaching at the Oratory, where intervals of rest and fewer tasks could be given him. Under this arrangement his health seemed to improve a good deal, so that he was again sent out to the higher classes in the town, this time to Professor Picco, who was held in the highest estimation as a teacher. Several interesting facts are recorded of this year of rhetoric, and they will be related in their turn as the narrative proceeds.

title: Page:Life of Dominic Savio.djvu/50


text: Page:กม ร ๘ - ๒๔๗๗.pdf/127

title: Page:กม ร ๘ - ๒๔๗๗.pdf/127


text: Page:Cutter of Coleman-street - Cowley (1663).djvu/27


text:
Page:Sophocles (Storr 1919) v2.djvu/136

 TA TOY APAMATOS HPOlSfinA

nAiAArnro2

OPE5TH2

HAEKTPA

X0P02

XPT2O0EMI5

KATTAIMNH2TPA

Airi50O2 124

title: Page:Sophocles (Storr 1919) v2.djvu/136


text:
Page:Sophocles (Storr 1919) v2.djvu/138

nAiAArnros 'n Tov aTparr)'yrjaavTO^ iv Tpola ttotc irapovTi Xevaaeiv, S)v 7rp66vfio<^ tjad^ ael, TO yap TToXaiov" Kpyo<i oviroOeu^; roSe, T?}? olarpoTrXrjyo^; aXcro<; 'Im^of Koprji^' avTr) B 'OpeVra, rod vkokt6vov deov ayopa Avxeio<;' ov^ apiaT€pd<; S' oSe "H/oa9 Keivo^ va6<;' ol 8' Ifcdvo/JLev, <pdaK6LV M.VK')]va<; Td<; 7rov^pvaov<; opdv iq 7rov(f)0op6v T€ B(Ofjba TleXoTriSMv roBe, 66ev ae irarpo<; €K (l)ovct)v eyo) irore irpo^ arj<; ofJuaL/xov koI /cacnyvjjrrj^; Xa^obv Tjvey/ca K%^ea(oa-a Kd^eOpeyjrdfjLrjv TOaOvB^ 69 ^/3^9, TTUTpl TC/JbCOpOV (pOVOU, vvv ovv, ^OpicTTa koI av ^iXraTe ^evoov HvkaBrj, tL ^rj Bpdv iv ra^e^ fiovXevriov 126
 * Ay a fjL6/jLvovo<i iral, vvv eKelv e^earl aot

title: Page:Sophocles (Storr 1919) v2.djvu/138


text:
Page:Sophocles (Storr 1919) v2.djvu/140

 ft>9 r]fjilv yBi] Xafiirpov i)iov aea<; ifpa Kcpec (f)d€y/j,aT opvWwv <7a(p)] fjbeKaivd t aarpcov eKXekoLirev ev(f)povrj, irplv ovv TLV avhpMv i^oBocTTopelv areyrf^;, 20 ^vvdirreTOV Xoyoicriv &)? ivravO^ i/iev,^ LV ovK€T OKvelv /cacpo^, dX)C epycov uKfirj.

OPE2TH2 (O ^iXrar dvBpMV irpocnroKayv, W9 fxoi <Ta(j)7] (Trjfiela (j)aiV€L<; iaOXo^; eh r^jxas 7e7C09. MCTTrep yap ltttto^ €vyev7]oa/3o9 a)v irevaei Td')(a* dcTKevov avTov dcnrihayv re Kal (nparov hoXoiat KXiyjrat '^ecpo*; evhiKovf; (T(payd^. 6t ovv TOiovBe 'X^prja/jibv elcrrjKovaafiev, av fiev fxoXdiv, orav ae Katpo<; eladyr), Bofxoiv eVft) T(hvh IcfOl irdv to SpdofievoVj 40

oTTcof; dv et8ft)9 rjfjuv dyyeiXr)<^ aacjiTJ. ov ydp ae fjurj yrjpa re Kal ')(^p6v(p fiaKpa> yv(oa ovB^ viroTTTevaovaiv c5S' iQvdca/jievov. Xoyo) oe xpo) tovwo, otl ^evo<^ fxev eu ^(OKeco^ Trap' dvBpo^ ^avoTe(o<; rjKwv ydp

^ ifxiv cannot stand. Hartung's ws, 'Iv' effra/xev, ovk ^ar 6t' oKViiv Kaip6s is the most probable emendation.

128

title: Page:Sophocles (Storr 1919) v2.djvu/140


text: Cutter of Coleman-street/Act 2 Scene 2

title: Cutter of Coleman-street/Act 2 Scene 2


text:
Page:Sophocles (Storr 1919) v2.djvu/142

 fjLeyLaTO<; avTOL<; rvyx^dvei Sopv^evcov. dyyeWe 3' op/cov^ TrpoarcdeU oOovveKa redvTjK ^Ope(TTrj<; e^ avayKala^ '^^XV'^* ciOXoiai YlvOi/colaLV e/c Tpo')(7]dTcov Blcf^pcov fcvXiadel^i' wS' o pivOo<^ ecrrdrco, 50 r)/jb€i<; Be 7raTpb<; tv/i^ov, co? ic^iero, Xoifialcri irpoiTov kol KaparopLOL'^ '^XtSaL^ aTe^p^avT6(elr dyfroppov i]^opL€V irdXtv, TvircopLa '^(^aXKO'JTXevpov iQpfievoc 'X^epolvy o Kol crv 6d/jLV0Li olaOd irov KeKpupL/xevov, 07rft)9 X6y(p KXeiTTOVTe'^ rjBecav ^driv (j)epo)fjL€v avTOL^, tov/jLov ct)9 eppec hepLai (^XoyioTOV r^hr) kuI KaTr}v6 paKwpbevov. TL yap fxe Xvirel tov6 orav X6yu> Oavoiv epyoLcri acoOco Kd^eveyKcofiat /cXeo?; 60 Bo/c(x) pt^ev, ovhev prjpia avv KSpBei KaKov. rjhr] yap elBov 7roXXd/ci<; Kal tol'9 ao(f)ov(Xoyo) pbdrrjv OvrjaKovTa^' €W orav B6p,ov<; eXOwaiV av6i^, iKT6Tip,r]VTai irXeov 0)9 /cap! kivavyoy rrjaBe Tr}<^ ^'^p.r)<; diTO BeBopKOT i'^dpol^ dcTTpov 0)9 XdpLyjreiv ere. dXX M irarpwa yrj Oeoi t ey)(O)pL0i, Be^aaOe pu evTV^ovvra ralaBe rac*; 6Bot<;, (TV T, M TrarpQJOv Bcjpia' aov yap ep^op'tti BiKY) Ka6apTr]<; 7rpo<; decov coppirjpiivo^;' 70 /cal pLTj pL dripLOv rrjaB^ dirodTeiXr^Te 7779, dXX^ dp')(^e7rXovTOV Kal KaraardTrjv BopLcov. eipy/ca puev vvv ravra' aol B^ TjBrj, yipov, TO cFov pieXeaOcD ^dvTC (j^povprjaai Ypeo?. vo) B^ e^ipL6V' /cat,po<; yap, oaTrep dvopdcnv peyiarof; epyov Travro^; ear eTnardTTjf;.

' opKCf) MSS., Reiske corr.

130

title: Page:Sophocles (Storr 1919) v2.djvu/142


text:
Page:Sophocles (Storr 1919) v2.djvu/144

 HAEKTPA

la) fioi fioi BvaTrivo<;.

nAiAArnros KOI firjv Ovpcov eBo^a irpoairokonv tcvo<; v7roaT€Vov(Tr}<; evhov alcrdeadai, reKVOV.

OPE2TH2 up iarlv 7) BvaTijvo^ 'HXeKTpa' OiXec^ /xeiVco/jLev avrov /c(i7raKovao)/jL€v^ yocov;

nAiAArnro2 riKicTTa' fjurjhev irpoaOev rj ra Ao^lov ireipoo/xeO' epheiv kcltto tmvB' apxVJ^'^^^^y 7raTpo<; %eoi^T€? Xovrpd- ravra yap (pepei vUrjv T €(j)^ rjfjLLv Kol KpdTO<; TMV Bpcofievcov,

HAEKTPA

0) <f)do<; ayvov KOI 77)9 laofJiOip drip, w? ftot 7rod<; p.ev 6prjV(t)v a)Bd<;, TToWa? 3* dvTrjpei^ rjaOov (TTepvcov 7r)yd<; aifiaaao/jLivcov, oTTorav hvoc^epd vv^ vTroXeicjyOfj' rd Be iravvv^lBoDV rjBr] (rrvjepal ^vviGacT evval fioyepcov ol/ccov, oaa Tov Bvarrjvov ifiov OprjvM 7raT6p ov Kara fiev ^dp^apov alav (j)OivLO^ "Apr)(ovK e^eviaev, fJurjTrjp 8' rjfir] ^^ Koivokexh^ AtytoSo^ o'Tr(o<; Bpvv vKoTOfxoL

1 KavaKov<T(ajj.iv MSS., Nauck corr.

132

title: Page:Sophocles (Storr 1919) v2.djvu/144


text:
Page:Sophocles (Storr 1919) v2.djvu/146

 (T^i^ovai Kapa <f)ovi(p ireXeKei, KOvBel<; TOVTcov oIkto<; air aXKr)^ ^^^ 17 ^ fjbov (peperac, aov, Trdrep, ovt(o<{ aiKMf; OLKTpcof; re Oavovro^, aX)C ov fiev 8r)

Xrj^Q) Opyvcov arvyepoiv re yocov, ear av Tra/jLcj^eyyel^; darpcov pi7ra<;, Xevcrcrco Be t68 ^j/juap, /jLT} ov T€KV0T€lp* W? Tt9 arjBoOV iirl /ccoKVTw rcovSe irarpcpwy TTpo Ovpcjv ^%ft) Trdcri Trpocfxcvelv* ft) Bmii ^KtBov Koi Tl€p(T€<f)6vrj<;y 110 ft) ')(66vi 'Fipfirj /cal TTOTVt ^Apa aefjbvai re Oecov 7rat8€<; ^Epcvv6<;, at Tov<; aBiKco<; OvrjaKOvra^; 6pa6 at Toi)? evva<; V7roK€7rTO/j,€vov<;, eXOer, ap^^are, rio-aaOe 7rarpo<; (j)OVOV r^fieTepov, Kai fioL TOP ifiov TrejuLylrar aSeXcpov fiovvr) yap ayeiv ovKeri acoKCd XvTTrjfi dvTLppoTTOV d^6o<;. 120

X0P05

0) irat, Tral Bva-TavoTdra^^ arp. a' ^HXeKrpa yLtar/jo?, tlv* del TUKei^ wS* aKopecTov olyiuyydv rov irdXat ix BoXepa^; ddecorara /xarpbf; dXovT dirdTai^; ^A.y a fxefjivova KttKa re %et/ot rrpoBoTOv; 609 TaBe rropcop oXoiT, €L fjiOL C/eyLtt? Tft© avoav* 134

title: Page:Sophocles (Storr 1919) v2.djvu/146


text:
Page:Sophocles (Storr 1919) v2.djvu/148

 HAEKTPA

0) yeveOXa yevvalcov, 7]K€T ifiiav fca/jbdrcov Trapa/jivOiov. 130 otoa T€ Kai ^vviTjfiL rao, ov tl fie (pvyydvet, ovB iOeXco TrpoXiTrelv roBe, firj ov Tov ifJLov (TTevd'xeLv irarep' dOXiov. dXyC M TravToiaf; <^lX6t7]to<^ dfiei^o/jLevat ydpiv, eare /jl cod aXveiv, alal, iKVovfMat.

X0P02 dXTC ovTOi TOV y i^ ^AtSa dvr. a' irayKoivov Xljjbva<; irarep' dv- (ndaei<; ovre yooicnv ovr ev-^ac^.^ dXX^ diro Twv fxeTpiwy eV d/jbij^avov HO dXyo6pcov e(^ieL;

HAEKTPA

VrjlTiO^ 09 TMV olKTpM<; oi')(piJiev(ov yoveayv eiriXdOeTai. dXX^ ejjbe y d (jTOvoeaa dpapev (f)peva<;, a iTVv, aiev Ltvv oXocpvpeTat, opvL^ dTV^ofxevay ALb<; dyyeXo^;. lo) TravTXd/jicov NtoySa, ere 5* eycoye vepuco deov, 150 ciT iv Td(^(p TreTpaLO) alel haKpvei^.

X0P05 OVTOI a 61 fJUOVVCLt TeKVOV, tTTp. ff d'xp^ i<f)dv7) ^poTcov,

^ ovT€ y6ois oijT€ Knaiffiv MSS., Erfurdt coiT.

136

title: Page:Sophocles (Storr 1919) v2.djvu/148


text:
Page:Sophocles (Storr 1919) v2.djvu/150

 7rpb<; 6 Ti ai) tmv evhov el irepcaad, ol<; ofjLodev el koX 70m ^vvai/JLO<;, oXa ^pva66€/jLi(ftwet Kal ^Icfudvao-aaf /cpVTrra t' d')(^ecov iv yffcLi 6X^io(, ov d Kkeiva 160 7a TTore ^VKrjvalwv Be^erac evTrarpiSav, Ato? €V(f)povi, ^TjixaTL fioXovra rdvBe yav ^Opearav,

HAEKTPA

ov y iyo) dKajxaTa 7rpocrjj,evovcr^, dreKvof;, rdXaiVy dvvfKJyevTO^; alev ol'^voj, hdKpvat, jjiuSaXea, tov dvrjvvrov oItov e^ovcra /saKoov 6 Be XdOerat cov T €7rau cov r eoar), tl yap ovfc efiol ep'x^erac dyyeXia^ aTrarcofjuevov; HO del fiev yap rrodei, irodSiv S' ovK d^Loi ^avrjvac.

X0P02 Odpaei fxoL, ddpcret, reicvov. dvT. p €Ti jJLeya^ ovpavw Zev9, 09 €(j)opa Trdvra Kal Kparvver (p TOV virepaXyf) ')(^oov vefiovcra fjirjO^ oh e%^at/3ei9 vTrepd^Oeo fJL^T einXdOov ')(^p6vo<; yap evfjuaprj^; 6e6^» ovre yap 6 tclv K.pLaav 180 /SovvojjLOv e')((ov d/crdv Trah ^ A.y a [xeixvoviBa^ direpiTpOTTO^ OV0' 6 irapd tov ^ K')(epovTa Oeo<; avdcrcTOiv.

HAEKTPA

aXV efxe fiev 6 7roXv<; diroXeXoiirev rfBr] ^ioTQf; dveXiTLo-TO^, ovB^ eV dp/cco' 138

title: Page:Sophocles (Storr 1919) v2.djvu/150


text:
Page:Sophocles (Storr 1919) v2.djvu/152

 aTi9 avev reKewv ^ fcararaKo/jiai, a? cf)Lo<; ovTL<; avrjp virepio-Tarat, dW' aTrepei ri^ eTTOiKO^ ava^ia oiKOvofxcj 6ad/jLov<; Trarpo^;, w^e /juev 190 deiKel avv ardXa, fc€vat<; 8' d/jb(f)L(TTafiac rpaTre^ai^;,

X0P02 ol/CTpa fiev vocTTOL^ avSd, arp. y' ol/crpd S* iv fcoiTai<; Trarpayai^ ore ol ^ IT ayy^dXKcov dvTaia yevvwv (ap/jidOrj irXaya. 3oXo9 rjv 6 (l>pdaa9 'Trpo(f)VT6vaavTe^ pop^dv, elr ovv 6eb<; etre ^porcbv r)v 6 ravra irpdaacdv. 200

HAEKTPA

ft) iraadv Keiva irXeov dp^epa eova i')(6i(TTa hrj /nor ft) vv^, ft) heiiTvayv dpprjTwv eKTvayX! ol^Ot)^ TOV<; e'yLto? cBe Trarrjp davdTov<; alK€t<; BcSvp^aiv x^tpotv, at Tov ep,ov elXov /Slop TrpoSorov, ai p! dirdoXeaav' oU ^eo? pueya^ 'OXi^/z-Trto? TTolvipba irddea iraOelv Tropoc, 210 p.r]h6 TTOT dyKata^ dirovaiaro TOidB* dvvaavT€<^ epya.

X0P02 <f)pd^ov p^r) TTopa-co (ftcovetv. dvT, y' ov yv(op.av tVp^^et? e'f olcov

1 roKeoiv MSS., Meineke corr.

2 gre <rot MSS., Hermann corr.

140

title: Page:Sophocles (Storr 1919) v2.djvu/152


text:
Page:Sophocles (Storr 1919) v2.djvu/154

 TO. irapovT olKeia^ eh aTapa fxe ^io<; exo- Tivi fydp iTOT iivy a> (f>tta yeveOXa, 7rpoaKrio<;, yoveoDV eKTifjiOv^ larXovcra Trrepvya^ o^VTOvcov y6(ov» 142

title: Page:Sophocles (Storr 1919) v2.djvu/154


text:
Page:Sophocles (Storr 1919) v2.djvu/156

 el yap 6 fxev Savoiv yd re fcal ovBev cov KeiaeTai raXa^, ol he fiTj ttoXlv hdiCFova avTC(f)ovov<; BLKa<;, eppoi T ap atoco? cLTravTcov r evae^eia dvaTcov. 250

X0P05 iyo) fJLeVy c5 iral, /cat to gov airevhova a/jui KCLL tov/jlov avTTJf; rfkOov el he fir} Ka(o<; eycd, a if viKa' aol yap eyjrofjieo-d^ dfia,

HAEKTPA

ala')(vvoiiaL fieu, w yvvacKe<;, el hoKco iroKXolai dpr)voi<; hva^opelv v/jlcv dyav. aW' 7] pia yap ravr avay/cd^ec /le hpdv, (Tvyyvcore' ttcu? yap tjtl^ evyevr]<^ yvvrj, iraTpu> opcbaa Trij/iiar, ov hpcpTj rdh^ dv; dycd Kar rjfiap /cal Kar ev(f>p6vr)v del OdWovra fxaXkov r) KaTa>6ivov6^ opco* 260 y irpodra fxev rd firjrpof;, rj jjl eyeivaro, e'^Oiara o-vjbi/Se^rjKev' elra hcofiaatv ev Toi<; efiavrrj'^ Tot<; (fyovevat rov 7raT/oo<? ^vvec/jit, KUK TMvh^ dp')(op.aL Kaic Twvhe fioi XajSelv 6^ 6fjL0L(O(Kal to Trjrdadat, ireXei. eireLTa Trota? ij/nepa'^ ho/cel^; fi dyeiv, OTav 6p6voL<^ A!tyia6ov evOaKovvT tSo) ToldLV 7raTpa)0L<;, elcrlhco 8' eadij/jiaTa (popovvT eKeiv(p TavTa /cal irapeaTLOVf; arrevhovTa "XoLpd^ ev9^ eKelvov MkeaeVi 270 thcd he TOVTiJdv TTjv TeXevTaiav v^piv, TOP avToevTrjv rjiAv ev kolttj rraTpo^ ^vv TTj TaXaiVY) firjTpL, pLrjTep el %/36a)i; 144

title: Page:Sophocles (Storr 1919) v2.djvu/156


text:
Page:Sophocles (Storr 1919) v2.djvu/158

 ravTTjv TTpocravBav rwSe avyKOifKOfiivrfV' l) 8' CoSe Tt]flO)V a)<7T6 Tft) fJbLd(TTOpt ^vvea-T, iptvvv ovnv iK(j)o^ov/jLiin]' aX>C cdcTTrep iyyeXMcra roi^ TroLovfiivot,*:, evpovcT* iK€LV7]v rj/jbipav, iv fj Tore irarepa tov dfJbov e/c hoXov KareKTavev, ravrrj ')(^opov^ Xarrfcn /cal fjLrjo(7a<y€l 280 Oeoiaiv efjLfirjv lepa tol<; acoTTjpLotf;. iyct) S' opoiCT r) Bvor/jLOpo<; Kara areya^ KXaio), TeTr)Ka, Kdin/ccofcvco irarpo^ rrjv SvardXaivav Balr eTrcovo/jiaa/ievTjv avTT) Trpo? avTTjv. ovBe yap KXavaac irapa Toaovh^ oaov p.0L 6v/jlo<; tjBoptjv (pipec, avTTj yap r) Xoyoiai yevvala yvvr) (j)(OVOV(Ta TOLOlB^ i^OV€lBi^€l, KUKW 0) Bva-Qeov /jLiarj/jLay crol pLOvr) Trarrjp Tedvr]K6v; aWo^; 8' oi/rt? iv irevOei ^pOT(Ov; 290 KaKM^ 6oLO, fJLTjBi a eK yocov iroje T(hv vvv diraWd^etav ol fcdrco Oeoi. rdB' i^vjSpl^er ttXtjv orav /cXvrj tlvo^ Tj^ovr ^Opeo-rrjv rrjVLKavra S* ififjuavr}^ ^od irapaaTcia' ov av {mol tmvB alria; ov (TOV To3' icrrl rovpyov, 7]tl<; ifc %6pwj/ KXe^fraa 'OpicTTrjv tcov ificov vire^edov; aX' io-dc TOL riaovad y d^iav Blktjv. TooavO' vXaKTel, avv 8' iiroTpvvec 7rea<; 6 k€IVO(> avrfi ravrd vvpL(^io^ Trapdv, 300 6 irdvr'' dvdXKi,<; ovto<;, rj irdaa fiXd^rj, 6 crvv yvvai^l Td<; p^dxa^ 7roLov/i€vo<;. iyoD 8' 'OpeaT7}V rcjvBe irpocrpAvova del iravarrip i^rj^uv r) rdXaiv dwoXXyfiai. fiiXXeov yap del hpdv ti Td<; ovaa<: t€ fiov 146

title: Page:Sophocles (Storr 1919) v2.djvu/158


text:
Page:Life of Dominic Savio.djvu/52

 His answer was put very quaintly: "If I am suffering at all," he said, "it is from something beneficial." I asked him to explain: he replied that he had been thinking over the sermon and was seized with the desire of becoming a saint; that it now appeared to him much easier than he had thought, and asked for some special guidance in regard to his behaviour. I very naturally praised his good intentions, but pointed out that it would not be beneficial for him to be disturbed and uneasy about it, for in such disquiet of soul the voice of God could not be heard. I told him he should be always happy and cheerful, to be exact in the practices of piety and his other duties, and to take his recreation regularly with his companions.

One day I told him I wished to make him a little present, but that I left the choice of it to him. "I do not desire anything else," he replied, "but to become perfect; if I do not obtain that I shall be fit for nothing." On another occasion we were discussing the etymology of names, and he put the question: "What does Dominic mean?" Some one answered: "Belonging to God." "See then," he promptly replied, "if I was not right in saying that I ought to become a saint; even my very name says that I belong to God; therefore it shall be my constant endeavour to become a saint."

title: Page:Life of Dominic Savio.djvu/52


text:
Page:Life of Dominic Savio.djvu/53

 These and similar words on other occasions may seem extraordinary in so young a boy, but Dominic meant them in all seriousness; and his use of them, just referred to, was not because he was not leading a holy life; on the contrary; but it was because he wished to undertake penances, and remain for hours in prayer, things which his superiors decided were not suitable for his years or health, or his occupations.

title: Page:Life of Dominic Savio.djvu/53


text: Page:Cutter of Coleman-street - Cowley (1663).djvu/28


text:
Page:Life of Dominic Savio.djvu/54

HE chief recommendation given to Dominic, to help him to attain perfection, was to endeavour to gain souls to God, for no action is more meritorious than to co-operate in the salvation of souls, for which Our Divine Saviour shed His Precious Blood. Dominic had a particular intuition of the importance of this good work, and on several occasions he said: "If I could help to gain my companions to God, what a happiness it would be!" It was on this principle that he never let any occasion go by of doing something to this end, and accordingly he frequently gave friendly advice or warning to those of the boys whose conduct was not approved of.

He had a particular horror of anything in the nature of blasphemy or taking the name of God in vain; in fact, it worked upon him to such a degree that his health was quite affected by it. If he heard any words of that nature, as he passed along the streets, he would look down as though in sorrow, and make some pious ejaculation. A

title: Page:Life of Dominic Savio.djvu/54


text:
Page:Life of Dominic Savio.djvu/55

 companion had often noticed him raise his cap and utter a few words of prayer when these blasphemies had been uttered. On another occasion, as he returned from school to the Oratory, he heard an elderly man utter some very blasphemous words. Dominic shuddered, and immediately offered up his pious ejaculation is reparation. But he was satisfied neither, nor disposed to let it pass. Summoning all his courage, and not at all affected by human respect, he went up to the man and asked him to direct him to the Oratory. The boy's gentle manner immediately softened the man's anger, and he replied, very affably: "No, I am sorry, I don't know where it is." "Then there is another favour you can do me," said Dominic. "Oh, what is it?" The boy then came nearer and said in a low voice, only audible to the man in question: "It would be a great pleasure to me, if, when you are angry again, you would use words that are not blasphemous."

The man was naturally astonished at such a request from a boy, but there was something of admiration in his suprise; he replied: "Well done, you are right, it is a very bad habit, that I am determined to overcome."

But Dominic's manner with young offenders was different. He once heard two little boys quarrelling

title: Page:Life of Dominic Savio.djvu/55


text:
Page:Life of Dominic Savio.djvu/56

 at their games outside the house, and one of them in his boyish anger used the Holy Name. Dominic was pained, as he always was when this occurred, so he stepped between the two boys and made them patch up their quarrel. Then he turned to the one that he had heard utter the name of God and said to him: "Come with me, there is something to be done, with which you will be pleased." He took him off to a church, nearby, and both went up to the altar. There he made the boy kneel down and ask pardon for his profane use of the Holy Name. The boy did not know the act of contrition, so Dominic made him say it after him, and added to it some pious ejaculations, to atone for the irreverence offered to God.

Pursuing the same plan, Dominic made himself acquainted chiefly with the lives of those Saints who had spent their lives in the salvation of souls. A favourite topic with him was the missionary life, and what missionaries were actually undertaking at that time; and as it was impossible for him to help them materially, he offered daily prayers for their welfare, and at least one Communion a week. Strangely enough I have often heard him exclaim: "How many souls there are in England awaiting our assistance; there is nothing would please me more, had I the strength and virtue, than to go there and help, by preaching and good works, to

title: Page:Life of Dominic Savio.djvu/56


text:
Page:Life of Dominic Savio.djvu/51

N the above chapters we have considered Dominic as a student going through his scholastic course, and have insisted principally on his talents and industry. His spiritual advancement was of even greater importance in his eyes. Savio had been at the Oratory for six months when he heard a sermon delivered there on an easy method of arriving at the perfection of the saints. The preacher brought out particularly these three points that impressed themselves deeply on Savio's mind: first, that it was God's will that we should become perfect; secondly, that it was easy to become so; thirdly, that an exceeding great reward is laid up for those who arrive at perfection. The effect of the sermon on Dominic was to set his heart aglow with love of God. For some days he was extraordinarily quiet, so that his companions began to remark it, and I noticed it myself. I began to think that his health was commencing to give way again, so I questioned him about it.

title: Page:Life of Dominic Savio.djvu/51


text:
Page:Fables for the Frivolous.djvu/27

 THE PERSEVERING TORTOISE

AND

THE PRETENTIOUS HARE

title: Page:Fables for the Frivolous.djvu/27


text:
Page:Life of Dominic Savio.djvu/57

 gain them to Jesus Christ." He frequently lamented the lack of zeal in this direction, and also as regards the proper instruction of children in the truths of the Faith. It was his idea, that as soon as he was a cleric, he would go back to Mondonio, gather the children together, and teach them their catechism and to lead good lives. And he gave practical proof of this, for he often taught catechism in the church of the Oratory, and if any boy was backward, or had been neglected in regard to his religion, Dominic was always glad to take him in hand to instruct him, and prepare him for the Sacraments.

This of course could not be carried on without remarks from those who thought his zeal was out of place, and that such things should only be mentioned in church. A companion rebuked him once for talking on the life of some Saint in recreation time, and asked him why he did so. Dominic's answer was so full of genuine zeal for the good of souls, which, he remarked, had been redeemed with a great price, that it made a deep impression on those around.

During the intervals he spent at home for the holidays, Dominic put this zeal of his into practical effect; for he would gather other boys around him?and he had quite a gift for attracting them?and by conversations and stories he gave them

title: Page:Life of Dominic Savio.djvu/57


text:
Page:Life of Dominic Savio.djvu/58

 good instruction and counsel, He also took home several objects of piety from the Oratory, and distributed them judiciously by way of rewards among these companions. It was therefore quite customary for several to accompany him to Mass and the Sacraments, and this good work had a lasting effect. During these holidays he was brought into contact with many people of all ages and conditions, for Dominic's manner had an attraction for all; and to all of them, in one way or another, he was the means of some spiritual advantage. No wonder that his reputation began to spread, even at that time. Dominic's guiding motto was, that no occasion for doing good to souls, or of offering some little act of reparation to God, should be missed; and this accounts for his constant zeal, and his visits to the Blessed Sacrament, in which he generally managed to be accompanied by a friend or some one he wished to bring to a better life.

title: Page:Life of Dominic Savio.djvu/58


text:
Page:Life of Dominic Savio.djvu/59

LTHOUGH Dominic, as we have seen, was imbued with the desire to do good to souls, it did not, as some mistaken people might imagine, tend to make him melancholy or mournful. On the contrary, he was the life of the recreation time, though he very wisely knew how to turn every opportunity to account. When others had something to say or a story to tell, he never interrupted or criticised; but when conversation flagged, he had an inexhaustible fund of entertaining information and anecdotes which were highly interesting to his companies. He knew just when to seize the opportunity of speaking, if it were necessary to deal with grumbling or murmuring, or something not approved of.

His manner was so cheerful and attractive that he counted among his companions even those who were least disposed to piety, or were of an opposite nature to his own, and they always took in good part whatever insinuation or hint he might give them.

title: Page:Life of Dominic Savio.djvu/59


text: Page:Fables for the Frivolous.djvu/40

title: Page:Fables for the Frivolous.djvu/40


text:
Page:Life of Dominic Savio.djvu/60

Once when the boys were at play in an open space, a man came up and joined in the conversation. He was amusing at first, and had a story or two that suited the curiosity of young people. But when he had made himself at home a little; he went on to speak of religious subjects and priests and the like, and treated them with ridicule and disrespect. Many of the boys noticed the change in his conversation and went off to play; others stayed on. But then Dominic arrived. He stopped for a moment to listen, but immediately saw what the man was about, and without any hesitation said to the boys round him: "Don't stay here listening to such a degraded man; he is only trying to corrupt souls." The boys were accustomed to Dominic's influence in regard to such things, and all moved away, leaving the man alone. The latter retired discomfited, and never tried his persuasive arts in that neighbourhood again.

This influence of Dominic's gradually increased, so that he could usually persuade the boys against any course in which he saw that evil might lurk. There was at the Oratory, at the time, a little society composed of the better and more able boys, who endeavoured to check any wrongdoing amongst the rest, and to deal with any unruly ones amongst them. Savio belonged to it and played a foremost part in it. Whatever little presents came to him

title: Page:Life of Dominic Savio.djvu/60


text:
Page:Life of Dominic Savio.djvu/61

 he reserved them to add weight to his persuasion. Sometimes he would seize an opportunity in the games, when a boy on whom he had designs was a partner of his, to ask him to promise to go to Confession with him on the following Saturday. As Saturday usually seemed a long way off, the boy generally consented; but Dominic did not let him forget it, and when Saturday came he would take the boy off to church, as pleased with the success of his little ruse as a sportsman is in securing his prize. In this way it often happened that a boy, on whom a hundred sermons would be lost, would at once succumb to some novel method invented by Dominic's zeal for souls.

However, it occasionally happened, that on the appointed day, the boy who had promised to accompany him to Confession, would be missing. As soon as Dominic saw him again he would say: "Ah, you disappointed me; you didn't keep your promise." The boy would bring forward some excuse, but he was never able to convince Dominic, who easily explained to the boy that he had been caught in one of the devil's tricks for putting off Confession. He would then go on to show him how happy he would be afterwards if he made a good Confession, and get him to make another promise. It always happened that these boys would go to Dominic afterwards and tell him how

title: Page:Life of Dominic Savio.djvu/61


text: Page:Fables for the Frivolous.djvu/44

title: Page:Fables for the Frivolous.djvu/44


text:
Page:Life of Dominic Savio.djvu/62

 glad they were for having followed his advice, and that they would go frequently to the Sacraments in future.

It is a common thing, that among a great number of boys, a few are left more or less severely alone, whether on account of their peculiar character, or of some defect, or something uninviting about them; sometimes, too, these are the object of the ridicule and torment of their companions, and are sorely in need of a friend. Dominic was always on the look out for these. He was frequently in their company, entertaining them in one way or another. Others, who through ignorance or neglect, were disposed to be mischevious or bad, Dominic took in hand, and always brought them to a better frame of mind. With the sick again he was in great demand; so that in one way or another Savio was a real apostle and put into practice his great ideal of drawing souls to God.

title: Page:Life of Dominic Savio.djvu/62


text: Works of Jules Verne/Adventures of Captain Hatteras/The English at the North Pole/Chapter 10


text:
Page:Life of Dominic Savio.djvu/63

OMINIC was evidently endowed with special gifts from God, and among them was his assiduity and fervour in prayer. It seemed to be part of his very nature to converse with God, and no matter where he was, or what noises or games might be going on around him, his recollection was never disturbed, and his ejaculations were none the less frequent. At the general prayers of the boys, his manner can only be described as that of an angel; his attitude was devotion itself; he never seemed to want to rest even his elbows, but, kneeling, and with hands joined, his eyes cast down, he gave himself up to communing with God. To look at him thus was to be edified.

In 1854 the Count Cays was elected President of the Sodality of St. Aloysius, that was established at the Oratory. The first time he was present at the functions of the Sodality, he saw a boy at prayer with such an air of rapt devotion, that he

title: Page:Life of Dominic Savio.djvu/63


text:
Page:Life of Dominic Savio.djvu/64

 was immediately struck by him. He inquired about him afterwards, and of course, it was our young friend. Dominic always managed to spend some part of his recreation in the chapel, generally getting a companion to go in with him, though he need not stay as long as Dominic did.

His devotion to Our Blessed Lady was like a burning fire within him. Every day he practised some act of mortification in her honour. Attracted by her heavenly beauty he had no desire of gazing on things of earthly mould, and the thought of her purity and modesty prevented him from taking interest in the ordinary entertaining sights of the town which so much attract the average boy. This abstraction or deep recollection, when out in the streets, was frequently remarked upon by his companions, and he generally explained it by saying that he was thinking of something far more interesting in connection with Our Lady and Heaven. To her he offered special devotions in the course of the day, particularly on Friday, in honour of the seven dolours, and he placed his own purity of soul in the keeping of that immaculate Virgin.

It was therefore a natural development that he should be carried away with special fervour during the month of May. There were always extra services in the church for the benefit of the public,

title: Page:Life of Dominic Savio.djvu/64


text:
Page:Life of Dominic Savio.djvu/65

 and the boys took part in them. But Dominic was not satisfied with that. He arranged with certain companions to perform extra devotions every day, and he prepared a stock of examples and anecdotes concerning the devotion to Our Lady; with the aid of these he urged not a few boys to make an effort to celebrate the month with fervour. Needless to say, he received Holy Communion every day during that period and was a shining example to all those that came in contact with him.

A little incident is told in connection with this month. It was proposed by someone that a little altar should be erected in the dormitory to which Dominic belonged, and a collection was made all round for contributions towards its expense. Savio found himself among the number of boys who had no pocket money at the time; yet it was not to be thought of that he should be out of the contribution to so good a cause. He soon conceived a plan. He had among his books one that was of some value, which he had received as a prize. He proposed that this should be sold and the proceeds given to the altar. Others thought they would adopt the same plan; they accordingly got together a few of their things that might be desirable in the eyes of companions, and arranged to have a sort of lottery. Purchasers were soon found, and the result was ample for the decoration

title: Page:Life of Dominic Savio.djvu/65


text: Works of Jules Verne/Adventures of Captain Hatteras/The English at the North Pole/Chapter 11


text:
Page:Life of Dominic Savio.djvu/66

 of the altar. Its adornment was to be done after night-prayers, by special permission, but Dominic was expressly advised to go to bed, as he had not been well of late; he obeyed, but it was quite a sacrifice for him to be deprived of doing something that he thought tended directly to the honour of her, of whom he was one of the most devout clients.

title: Page:Life of Dominic Savio.djvu/66


text:
Page:Life of Dominic Savio.djvu/67

HE confirmed experience of those who have assisted in the spiritual training or the general education of the young is, that the Sacraments of Confession and Holy Communion are the best safeguards and the strongest supports for that critical period of their life. If you can show me a boy who frequently receives the Holy Sacraments, it will be enough to convince me that he will pass through the years of youth, reach the age of manhood and maturity, and, if God so disposes, arrive at a venerable old age, and all during that time will be an example to those who know him. This should be impressed upon the young so that they may form this excellent habit: it should be seriously considered and grasped by all who share in the education of the young, so that they may assist them to put it into practice.

Apart from certain establishments, few in number, it was not usual in the time we are treating of, for children or adults to go frequently to the

title: Page:Life of Dominic Savio.djvu/67


text: Works of Jules Verne/Adventures of Captain Hatteras/The English at the North Pole/Chapter 12


text:
Page:Life of Dominic Savio.djvu/68

 Sacraments, and so Dominic Savio had only been accustomed to go once a month to Confession and Communion before he came to the Oratory. But from that time he began to go more often. In fact it had been stated in the pulpit of the Oratory Chapel, that if the boys were really desirous of walking in the path of virtue, and persevering in it, they should practise three things: to go regularly to the Sacrament of Penance; to approach the Holy Table very frequently; to open their heart freely to their confessor. Dominic had noted down these counsels, for in such things he had a special knowledge of what was important.

He chose his confessor, and only had the one during his stay at the Oratory. In order to make quite sure that everything was correct, and to form a right estimation of his conscience, he made a general confession. Then he began to go every fortnight, and then weekly. His habit of monthly Communion was soon altered to a weekly one, and then to several times a week, and then to a daily one. At one time he seemed to become scrupulous and wished to confess oftener, but his confessor forbade him to go more than once a week, and he adhered to this direction.

But in this confessor he had the utmost confidence, and opened his whole soul to him. Even out of confession he often consulted him

title: Page:Life of Dominic Savio.djvu/68


text: Page:Fables for the Frivolous.djvu/48

title: Page:Fables for the Frivolous.djvu/48


text:
Page:Life of Dominic Savio.djvu/69

 about the affairs of his soul, and in regard to a change of confessor he very acutely said: "The confessor is the soul's physician. You do not change your doctor unless he proves unworthy of your confidence, or unable to deal with your complaint. Neither of these cases applies to me. I have entire confidence in my confessor, and I do not know of any diseases of the soul that he cannot cure." However, this confessor directed him to go to another priest from time to time, especially at the monthly exercises for a good death; and the boy did so.

In these matters, indeed, he had special gifts. He used to say that he could not possibly be in need of spiritual comfort or strength; for he got all the guidance he required from his confessor, and all the desires of his soul were satisfied in the delights of Holy Communion; nothing could be added to his happiness, until it was time for him to be admitted to the unveiled presence of Our Lord, whom he now beheld on the Altar with the eyes of Faith.

It was this frame of mind that conduced to Dominic's perpetual calm and cheerfulness, and the special joy that seemed to accompany his daily life. However, it must not be imagined for a moment that he was not observant in the extreme, lest anything should prevent his being prepared to

title: Page:Life of Dominic Savio.djvu/69


text: Page:Fables for the Frivolous.djvu/52

title: Page:Fables for the Frivolous.djvu/52


text:
Page:Life of Dominic Savio.djvu/70

 go daily to the Holy Sacrament; on the contrary, his conduct was on all occasions singularly without blemish. I have questioned those who were with him during his three years amongst us, and who lived the same student's life with him, and not one of them could, after due reflection, bring forward any defect or negligence, or suggest any virtue in which he was lacking; and yet boys have a high standard when judging of such things in their companions.

In regard to his actual reception of Holy Communion, he used to say a special prayer of preparation the night before. In the morning he prepared with the other boys during Mass, and with his own particular devotion; but his thanksgiving cannot be said to have ever terminated. It was quite an ordinary occurrence, that, if not specially called or aroused, he would not remember breakfast time or even school time, remaining in prayer, or rather in a sort of contemplation and adoration of the goodness of Our Divine Lord, who communicates with souls in His own ineffable manner.

If he could spend an hour during the day in the presence of the Blessed Sacrament, it was his utmost delight; but he always found time for a visit every day, and got someone to go with him if possible. His favourite prayers were a series of

title: Page:Life of Dominic Savio.djvu/70


text:
Page:Life of Dominic Savio.djvu/71

 acts in reparation to the Sacred Heart of Jesus; they were a well known devotional practice, and to be found in most prayerbooks; in order that his communions might be more fruitful and meritorious, and that there might be a motive of renewed fervour every day, he always had a definite intention in view. His intentions were thus distributed over the week:

SUNDAY. - In honour of the Blessed Trinity. MONDAY. - For the welfare of spiritual and temporal benefactors. TUESDAY. - In honour of my Patron Saint, Saint Dominic, and of my Guardian Angel. WEDNESDAY. - In honour of Our Lady's Seven Dolours, for the conversion of sinners. THURSDAY. - For the Souls in Purgatory. FRIDAY. - In honour of the Sacred Passion of Christ. SATURDAY. - In honour of Our Lady, to obtain her protection in life and death.

Whatever devotions were practised in honour of the Blessed Sacrament, he took part in them with eager joy and delight; and would accompany the priest when taking Holy Viaticum, if he were allowed. One day a priest was passing across a muddy street with the Blessed Sacrament, when Dominic was near. There had been a great deal of rain and it was muddy all round. But the boy

title: Page:Life of Dominic Savio.djvu/71


text: Works of Jules Verne/Adventures of Captain Hatteras/The English at the North Pole/Chapter 13


text:
Page:Life of Dominic Savio.djvu/72

 took no head of that. He knelt in the mud and made his act of adoration. A companion remonstrated that he need not have knelt in the mud: that God did not command it, and did not wish him to dirty his clothes in that way. But that was not at all Dominic's view of such things; he replied that trousers as well as knees belonged to God; and should therefore be employed in His honour. "Whenever I approach the Sacramental Presence," he said, "I would not only throw myself in the mud, but even into a fiery furnace, for thus I should be consumed with that fire of infinite charity, which moved Our Lord to institute the Most Holy Sacrament.

On another occasion he noticed that a soldier was standing while the Blessed Sacrament was being carried by; Dominic did not like to invite the soldier to kneel down, so he took out his handkerchief, spread it on the ground, and made a sign that he might kneel on it. The soldier was a little confused at this hidden rebuke, but he left the handkerchief alone and knelt down where he was, in the middle of the street.

One of Dominic's delights was to be dressed as a cleric for the great Procession of the Blessed Sacrament on the Feast of Corpus Christi. His whole bearing revealed the depth of his Faith and the excess of his love.

title: Page:Life of Dominic Savio.djvu/72


text:
Page:Life of Dominic Savio.djvu/73

T will be rightly conjectured that many reasons forbade that Dominic should undertake any extraordinary penance: there was his age (he was only fourteen or fifteen); there was his delicate health; there was the innocence of his life. But he knew that it is difficult to maintain fervour and purity of soul without some austerity, and this consideration made him ready for penances and mortification; and by mortifications I do nothere allude to the insults and unpleasantness that he had to bear, or to his continual restraint over his senses, whether in class, study or recreation. This form of penance was a habit with him.

I refer now to actual penances, painful to the body. In his fervour, and his devotion to the Mother of God, he had resolved to fast on bread and water every Saturday; but his confessor forbade it; he wished to fast during Lent; but after a week it came to the knowledge of the Director of the House, and that too was forbidden. He wished at least to do without breakfast, but

title: Page:Life of Dominic Savio.djvu/73


text: Works of Jules Verne/Adventures of Captain Hatteras/The English at the North Pole/Chapter 14


text:
Page:Life of Dominic Savio.djvu/74

 consideration for his health made it prudent to forbid that also. What then was he to do to satisfy his desire for some bodily mortifications. As he was forbidden to do anything that affected his food, he began to afflict his body in other ways. He put some some sharp things into his bed, so that he might not be able to repose in comfort: he wanted a kind of hair shirt; but all these things were soon prohibited. He thought of something else. During the autumn and winter he managed to escape having extra blankets for his bed, so that during the cold of January he had only the summer coverings on his bed. This was discovered, because, one morning he was unwell, and had to remain in bed; and when the Director came to see him, he saw at once that he had insufficient covering for that severe weather. "Why did you do this?" the Director asked, "did you want to die of cold?"

"Oh, I shall not die of cold," he answered. "When in the stable at Bethlehem, or hanging on the Cross, Our Lord had less to cover Him than I have now." He was then forbidden to undertake any penance at all without express permission; and this command, though difficult, was obeyed.

Later on I saw that he was in some difficulty. He said he could not reconcile the command of the Gospel to do penance, with the prohibition he had

title: Page:Life of Dominic Savio.djvu/74


text:
Page:Fables for the Frivolous.djvu/53

 THE ICONOCLASTIC RUSTIC

AND

THE APROPOS ACORN

title: Page:Fables for the Frivolous.djvu/53


text:
Page:Life of Dominic Savio.djvu/75

 received. "The penance God wishes from you," I said, "is simply obedience. If you obey, that will suffice for everything."

"Can you not allow me to do some other penance?"

"The only penance you are to do, is to bear patiently all that God sends you in this life."

"But those things must be put up with by necessity."

"Very well," I replied, "whatever you have to suffer by necessity, offer it to God, and it will become a virtue, and meritorious in the sight of God."

This counsel comforted his misgivings and he was never disturbed in that way again.

title: Page:Life of Dominic Savio.djvu/75


text: Page:Fables for the Frivolous.djvu/54

title: Page:Fables for the Frivolous.djvu/54


text:
Page:Life of Dominic Savio.djvu/76

NY casual observer of Dominic's outward behaviour would have thought his composure so natural, that it must have been part of his character from birth; but those who were intimately associated with him, and had the care of his education, know very well that it was only gained by long and serious effort, assisted by the grace of God.

To obtain the guard he had over his eyes, he had to make so great and constant an effort, that he once told a friend that his head often ached in consequence of it; but the restraint he had acquired was so complete that no one ever saw him give an unguarded glance, or indulge his sight to the least degree. The eyes are like two windows, he would say, and it depends upon yourself whether you admit an angel or a devil by them.

One day a boy had brought in, doubtless unthinkingly, a paper with some unbecoming pictures in it. A group of boys gathered round

title: Page:Life of Dominic Savio.djvu/76


text: Page:Fables for the Frivolous.djvu/58

title: Page:Fables for the Frivolous.djvu/58


text:
Page:Life of Dominic Savio.djvu/77

 to see them, and Dominic thought some sacred pictures were being shown. So he came up to look also; but as soon as he perceived of what nature the pictures were, he was surprised, and taking hold of the paper he tore it into pieces. The boys stood around in silence; then he quietly said: "Our eyes were given to see the beautiful things God has created, and you use them to gaze on such unseemly pictures, provided by the malice of satan for the ruin of souls. Perhaps you have forgotten what you have so often heard, that one evil glance may stain the soul with sin; and yet you indulge your eyes with such objects as that."

Some began to make excuses, but he easily showed them that they were but the snares of the devil, who could draw them on to sin by these means; and in the end no reply could be made to his arguments and recommendations.

To this care of the eyes he joined particular reserve in conversation. He never interrupted anyone who might be speaking, and he often broke off his own sentences in the middle, if another showed that he had something to say. His masters and associates all agree that he was never observed to have said a single idle word, whether in class or in study, or during the fulfilment of any duty. Even when he was the object of

title: Page:Life of Dominic Savio.djvu/77


text: Works of Jules Verne/Adventures of Captain Hatteras/The English at the North Pole/Chapter 15


text:
Page:Life of Dominic Savio.djvu/78

 unkindness or insults, he had a careful reserve over his words.

One day he had spoken to a companion about a bad habit he had contracted. The latter forgot that this was a kindness, and answered with insults, and even struck and kicked him. Dominic was older and bigger than the other boy, and might easily have returned this treatment; but he sought no revenge but that of Christian charity: at first he became red in the face, but stifling all feeling of resentment he said: "I forgive you; you have done wrong; but do not try that sort of behaviour on others."

In regard to the mortification of all his senses, I shall restrict myself to a few incidents. In winter-time he had a novel way of treating his hands, for he was subject to chilblains, and these he exposed to the cold and wet as much as he could, so as to increase their size and painfulness; he even pricked them to make them smart the more. He thought that he was thus imitating, in a small degree, the wounds inflicted on the person of our Divine Lord. His companions assert that in the very cold weather he went along slowly to school, so as to be exposed to the weather as much as possible.

Wherever there are a number of young people living together, there are sure to be some who are

title: Page:Life of Dominic Savio.djvu/78


text:
Page:Life of Dominic Savio.djvu/79

 ready with complaints. The arrangements of the house, the discipline, the bed time, and such things, all form the subject of complaint from different persons, and occasionally great disturbances are caused. Savio was quite the opposite of this. He rejoiced if there were something that might be taken exception to, and, particularly in his diet, he was always satisfied and equally pleased.

He was economical to a degree, regarding the food as a gift of God, and therefore not to be despised, even in the smallest way. He was always ready to do a service to others, particularly to the sick, and he eagerly seized occasions for doing this, since his health made him unable to undertake anything of a tiring nature.

Little examples of his mortification, charity, self-forgetfulness, humility, and the like, might easily be multiplied, but these things were part of Dominic's very life, and went to make up that perfect whole which constitutes a pleasing offering in God's sight.

title: Page:Life of Dominic Savio.djvu/79


text:
Page:Life of Dominic Savio.djvu/80

OMETHING has been said above about Dominic's devotion to Our Blessed Lady, and it may be well imagined that the circumstances of December, 1854, provided occasions for extra fervour that were not lost upon him.

On the eighth of that month the Sovereign Pontiff defined the Dogma of Our Lady's Immaculate Conception, and the Catholic world was filled as with a wave of devotion. Young Savio was always practical in his manifestation of fervour. His idea was not only to celebrate the event, but to set on foot something that might be a permanent remembrance, and might be productive in years to come of a continual stream of devout clients of Our Lady.

He therefore set to work amongst his closest friends, and proposed to them the formation of a sodality or association, to be called the Sodality of the Immaculate Conception. Its object was to

title: Page:Life of Dominic Savio.djvu/80


text: Works of Jules Verne/Adventures of Captain Hatteras/The English at the North Pole/Chapter 16


text:
Page:Life of Dominic Savio.djvu/81

 obtain the special protection of Our Lady during life and particularly at the hour of death. The means proposed were to practice and promote acts of devotion in honour of the Mother of God, and the adoption of the practice of frequent Communion by all members. It was to have a special rule and these were the subject of long consideration, so that they were only in their final shape by June 8th, 1856, about nine months before his death. These were read out by him before the Altar of Our Lady on that day. The articles were of an exhaustive character, twenty-one in number, providing for the regular meeting of the members, the spiritual duties undertaken, and the means for gaining the chief ends mentioned above. These rules were all submitted to the judgment of the Director, and concluded with an appeal to Our Blessed Lady to assist the associates and bless their efforts. Several of those who took part in the formation of this society were distinguished, like Dominic, for their piety and talents. One in particular was gifted with exceptional brilliance, and being afterwards ordained as a secular priest, he had a most fruitful apostolate, and took a large share in the arrangements for the opening of the Sanctuary of Our Lady, Help of Christians, at Turin, during the octave of which celebrations he was called to his reward. While

title: Page:Life of Dominic Savio.djvu/81


text:
Page:Life of Dominic Savio.djvu/82

 still a cleric he founded the Sodality of the Blessed Sacrament, which has since been a traditional sodality in our schools, and by its means effected great good among the boys of the Oratory.

title: Page:Life of Dominic Savio.djvu/82


text: Works of Jules Verne/Adventures of Captain Hatteras/The English at the North Pole/Chapter 17


text:
Page:Life of Dominic Savio.djvu/83

ROM much of the foregoing it will be concluded that Dominic was a friend to all, and was regarded by all as a friend. If anyone did not feel drawn to him in a particular manner, it was impossible not to treat him with respectful regard. He was of such excellent dispositions, partly from his natural gifts, partly from his training and efforts, that he was often given charge of boys who needed some special care and skilful handling, so that he might gradually bring them up to the standard that flourished at the Oratory. In carrying out these charges he was particularly apt at profiting of every occasion that presented itself, whether in recreation, or walks, or church.

But if he was regarded as a friend by the boys in general, he was something more to those who were associated with him in the Sodality of the Immaculate Conception. These were his co-workers, counsellors, and intimate friends. They were brought together for their extra devotions, their talks and arrangements, their discussions concerning

title: Page:Life of Dominic Savio.djvu/83


text:
Page:Life of Dominic Savio.djvu/84

 the boys who were entrusted to their care for special guidance, and all other items concerning the apostolate of those who belonged to the Sodality, and which was far reaching in its scope. These conferences and propositions were made with the approval of the Director, but were held by the boys themselves.

Savio was the prime mover in these meetings, and, in fact, was looked up to as the teacher and guiding spirit. There were, however, several prominent members, who were very like him in their zeal and piety, and in their skill and capabilities in assisting in the training of their younger companions. Many of these are still living, and engaged in the priesthood, or in prominent positions; it would therefore, perhaps, not be tactful to speak of them directly. But I have thought it useful to call attention to two of them who have already been called away to their eternal reward. They are Camillus Gavio, and John Massaglia. The former only remained at the Oratory two months, but it was long enough to leave a lasting remembrance.

His piety had always been conspicuous, and with this he possessed remarkable talents, particularly for painting and sculpture; so much so, that the municipality of Tortona, his native city, had awarded him a scholarship, so that he might

title: Page:Life of Dominic Savio.djvu/84


text: Works of Jules Verne/Adventures of Captain Hatteras/The English at the North Pole/Chapter 18


text: Page:Fables for the Frivolous.djvu/62

title: Page:Fables for the Frivolous.djvu/62


text:
Page:Life of Dominic Savio.djvu/85

 come to the Schools of Turin, to continue his studies and artistic training.

Shortly before his arrival at the Oratory he had recovered from a serious illness. This doubtless accounted for much of his quiet, retiring life, for he was practically only then convalescent, and at a distance from his home and friends. Moreover, he knew none of the boys at the Oratory, and all these circumstances combined to make him rather a spectator of, than a partner in the games, and he was often noticed with a far away, abstracted look. Savio soon made his acquaintance and got into conversation. He had quickly elicited the main facts of the boy's life, including his late illness. But this last item should be described in the words of the actual speakers. The new-comer had described briefly his illness, which was concerned with a weakness of the heart, and had brought him to death's door.

"You desired very much to be cured, I suppose?" enquired Dominic.

"No, not a great deal; I only desired that the Will of God might be done."

No more than this was required to convince Savio that his new acquaintance was gifted with extraordinary piety, and he secretly rejoiced at this acquisition to the Oratory; he therefore followed up the boy's response by remarking: "

title: Page:Life of Dominic Savio.djvu/85


text:
Page:Life of Dominic Savio.djvu/86

 Whoever desires to do the Will of God, is anxious for his own sanctification; do you ever feel this desire?"

"Oh yes, it has long been my chief ambition."

"Very good; the number of our friends increases daily; you will join our inner circle of those who have the same ambition as you have."

The new boy agreed, and a discussion was held as to his future conduct. Savio pointed out to him, that at the Oratory sanctity consisted principally in being happy; that the boys took every care to avoid sin, as the great enemy, to do all duties as well as possible, and to perform the practices of piety with exactitude. Servite Domine in laetitia is to be our motto.

This advice of Dominic's seemed to fall like a healing balm on the soul of Camillus. He became a close companion of Dominic's, and from him learnt the secrets of great holiness that he had himself acquired. With such a guide, and with his own excellent good will and dispositions, it was no wonder he made rapid progress in virtue, so as to become prominent even among those who were themselves all of a very high standard of exactitude and piety.

However, his rapid progress in piety was like his swift course towards heaven. The illness he had described to Dominic had left effects that

title: Page:Life of Dominic Savio.djvu/86


text:
Page:Life of Dominic Savio.djvu/87

 could not be removed by medical aid, and it was soon evident that he was in a very dangerous condition. Every care from physicians and friends was his, but in vain. It was time for him to go to that Divine Lord whose Will he had so faithfully sought to do, and after receiving the Sacraments with great edification, he died on December 30th, 1856.

Dominic was his constant attendant during his illness, and would readily have watched by him all night, but he was not allowed. When he was told that his companion had died, he asked to go and see the body, and looking at the face of his friend he said with emotion: "Farewell, Gavio; I am quite sure that you have gone to Heaven; so prepare a place for me. However, I shall always be a friend to you, and shall pray for the repose of your soul as long as I am left here on earth."

The Sodality of the Immaculate Conception had special rules for the prayers and Communions to be offered for the deceased members, and Dominic immediately arranged for them to be carried out. His words and recommendations to his companions on this occasion were typical of that gravity, which he always displayed in regard to things of the spiritual life, of the importance of which he always had an intimate conviction.

title: Page:Life of Dominic Savio.djvu/87


text: Works of Jules Verne/Adventures of Captain Hatteras/The English at the North Pole/Chapter 19


text:
Page:Life of Dominic Savio.djvu/88

HERE was a boy at the Oratory whose character and career bore a striking similarity to Dominic's. He had come to Turin at the same time; he had come from a little place quite close to Mondonio, so that they were practically from the one district. He had the same intentions as Dominic, to embrace the ecclesiastical state, and he was inspired with a like eagerness to advance in the science of the saints. This was John Massiglia.

He had been talking one day to his friend about their future hopes, and after their exchange of ideas Dominic said: "It will not be sufficient for us merely to desire to become priests; there are means to be adopted to acquire the virtues that are suitable to that state." John replied that he was fully aware of it, but that he had confidence that they would have the grace to acquire them, if they were chosen to be among the ministers of Jesus Christ.

There had been some special sermons and exercises in preparation for the Easter Communions,

title: Page:Life of Dominic Savio.djvu/88


text:
Page:Bostock v. Clayton County (2020).pdf/46

Rh and of itself entail discrimination because of sex. We can see this because it is quite possible for an employer to discriminate on those grounds without taking the sex of an individual applicant or employee into account. An employer can have a policy that says: “We do not hire gays, lesbians, or transgender individuals.” And an employer can implement this policy without paying any attention to or even knowing the biological sex of gay, lesbian, and transgender applicants. In fact, at the time of the enactment of Title VII, the United States military had a blanket policy of refusing to enlist gays or lesbians, and under this policy for years thereafter, applicants for enlistment were required to complete a form that asked whether they were “homosexual.” Appendix D, infra, at 88, 101.

At oral argument, the attorney representing the employees, a prominent professor of constitutional law, was asked if there would be discrimination because of sex if an employer with a blanket policy against hiring gays, lesbians, and transgender individuals implemented that policy without knowing the biological sex of any job applicants. Her candid answer was that this would “not” be sex discrimination. And she was right.

The attorney’s concession was necessary, but it is fatal to the Court’s interpretation, for if an employer discriminates against individual applicants or employees without even knowing whether they are male or female, it is impossible to argue that the employer intentionally discriminated because of sex. Contra, ante, at 19. An employer cannot intentionally discriminate on the basis of a characteristic of which the employer has no knowledge. And if an employer does not violate Title VII by discriminating on the basis of


text:
Page:Life of Dominic Savio.djvu/89

 and these two had taken part in them with singular devotion. After their Communion Dominic said to his companion: "I very much desire that we should be true friends; friends, that is, in regard to the affairs of the soul. I propose that from now we each admonish the other in regard to anything that may be thought useful for our spiritual advancement. If you see anything wrong in my conduct tell me immediately, that I may correct it; or if you think of any good I ought to perform, point it out to me."

His friend promised to do so, "though," he said, "there will be no opportunity, and on the condition that you do the same for me, who am in much greater need of such an arrangement." Dominic replied that that was not the time for compliments, but that henceforth they would help each other in the progress of their soul.

From that time, Dominic Savio and John Massiglia were intimate friends, and it was a true and perfect friendship, since it was founded upon real charity, and nourished by the frequent intercommunion of those pious suggestions and experiences which are prompted only by solid virtue.

At the end of the scholastic year, after the examinations, all the boys were allowed to go to their homes for the vacation, but some always

title: Page:Life of Dominic Savio.djvu/89


text:
Page:Life of Dominic Savio.djvu/90

 preferred to remain at the Oratory, both for the advantages of extra study and to continue their exercises of piety, which could scarcely be carried on at home. Savio and Massiglia were among the number. But I knew that both were eagerly expected by their parents to spend the holidays at home, and that a change and rest were necessary after their year's work at their books. I therefore met them both together and said:

"Why do you not prefer to go home for a time?" No answer was at first forthcoming; both began to smile. "What is the meaning of that smile?" I enquired. Then Dominic replied, "We know that our parents would like us to go home, and in one way we are anxious to go; but as long as birds are in their cage, they are safe from the hawk; once out of it, there is risk of falling into the toils of the enemy of souls."

But in spite of their good intentions and their desires to stay, I insisted on their going home for a time. They obeyed, but only stayed away the minimum time that I had appointed.

If a detailed description were to be given of this friend, it would be very similar to the one being given of Dominic himself, for they had the same ideals, and were led in the same paths of virtue. Massiglia was of far more robust build than Dominic, and his health never gave anxiety;

title: Page:Life of Dominic Savio.djvu/90


text:
Page:Fables for the Frivolous.djvu/67

 THE RUDE RAT

AND

THE UNOSTENTATIOUS OYSTER

title: Page:Fables for the Frivolous.djvu/67


text:
Page:Life of Dominic Savio.djvu/91

 in fact he was most promising in every way; particularly in regard to his progress in his studies. He had finished his course of rhetoric and had received the clerical habit, for which he had so ardently longed. But he was destined to enjoy his happiness only for a few months. Some indisposition, slight though it appeared to be, caused us to insist on his studies being laid aside for a time, and as he did not appear to recover he was sent to his native place, by the advice of the doctors. While there he wrote to his friend the following letter:

"My dear Friend,

"When I left the Oratory, I thought I should be away only for a short time, so that I did not think it necessary to bring any books or school things with me. But now it appears that my recovery will take time, and in fact the issue of my illness is quite uncertain. The doctor says I am improving, but I think I am gradually getting worse: we shall see which of us is right. My chief regret is that I must be away from the Oratory and from you, and have had to give up most of the exercises of piety which we used to practise. My only consolation is in the recollection of the days when we went together to Holy Communion, and the preparation we used to make for them.

"However, although we are separated in body,

title: Page:Life of Dominic Savio.djvu/91


text: Page:Fables for the Frivolous.djvu/72

title: Page:Fables for the Frivolous.djvu/72


text:
Page:Life of Dominic Savio.djvu/92

 we shall remain united in heart and spirit. I want to ask you to get from my desk some manuscripts and the Latin copy of the Imitation of Christ, which is beside them, and send both on to me. You may imagine how tired I am of doing nothing. The doctor will not hear of my studying at all. I have plenty of time for consideration, and often wonder whether I am to be cured, or to go back again to the Oratory, or whether this is destined to be my last illness. In any case I feel ready to submit with joy to the Holy Will of God.

"If you have any suggestion to make tell me of it. Do not forget to pray for me, and if we may not have the opportunity of enjoying our former friendship I trust we shall enjoy together one day a happy eternity.

"Remember me to all my friends, particularly to the Sodality of Our Lady Immaculate.

"Believe me,

"Your affectionate friend,

"JOHN MASSIGLIA."

Dominic at once carried out his friend's request, and enclosed the following letter:

"My dear Massiglia,

"Your letter was a source of consolation to me, and to all your friends, for it at least showed that you were alive, a fact which we were beginning to doubt, and did not know whether to sing the [[

title: Page:Life of Dominic Savio.djvu/92


text: Works of Jules Verne/Adventures of Captain Hatteras/The English at the North Pole/Chapter 20


text:
Page:Life of Dominic Savio.djvu/93

 Gloria Patri]] or the De Profundis. The things you have asked for are being sent. I will only remark that though Thomas à Kempis is a good friend, he is dead and gone; you must search for him in his writings, and make his counsel living again by putting it into practice.

"I see that you are desirous for the opportunities we have here for the performance of the spiritual exercises. You are right. When I am away from the Oratory I feel the same need. I used to try to make up for it by visiting the Blessed Sacrament every day, and getting some companions to go with me if they would. Besides the Imitation I used to read the Hidden Treasure, by St. Leonard of Port Maurice. You could do the same perhaps, if you feel disposed.

"You say that you do not know whether you will return to the Oratory or not. Truth to tell, I also feel that my health is showing alarming symptoms, and I have a presentiment that I am advancing with rapid strides towards the end of my studies and of my life. We can at least pray for each other, that we may have the grace of a happy death. Whichever one of us goes to Heaven first must prepare a place for the other, and will be able to stretch out a helping hand to lead him to his heavenly home.

"May God keep us in His Grace, and help

title: Page:Life of Dominic Savio.djvu/93