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 of combinations, that no tables of that kind have yet been published, except three or four for three lives.

And, in the books that contain tables of the values of two joint lives, methods are given of approximating towards the values of such combinations of two and of three lives, as have not yet been calculated.

Therefore, assuming the values of annuities on single lives, and on the joint continuance of two or of three lives, to be given; we have next to show how the most useful problems respecting the values of any interests that depend upon the continuance or the failure of life, may be resolved by them.

48. Proposition 1. The value of an annuity on the survivor of two lives, A and B, is equal to the excess of the sum of the values of annuities on the two single lives, above the value of an annuity on their joint continuance.

49. Demonstration. If annuities on each of the two lives were granted to P, during their joint continuance, he would have two annuities; but if P were only to receive these upon condition that, during the joint lives of A and B, he should pay one annuity to Q; then, there would only remain one to be enjoyed by him, or his heirs or assigns, until the lives both of A and B were extinct; whence the truth of the proposition is manifest.

50. ''Prop. 2''. The value of an annuity on the joint continuance of the two last survivors out of three lives, A, B, and C, is equal to the excess of the sum of the values of annuities on the three combinations of two lives (A with B, A with C, and B with C) that can be formed out of them, above twice the value of an annuity on the joint continuance of all the three lives.

51. Demons. If one annuity were granted to P on the joint continuance of the two lives A and B, another on the joint continuance of A and C, and a third, on the joint continuance of B and C; during the joint continuance of all the lives he would have three annuities.

But if he were only to receive these upon condition that he should pay two annuities to Q, during the joint continuance of all the three lives; then, there would only remain to himself one annuity during the joint existence of the last two survivors out of the three lives. And the truth of the proposition is manifest.

52. ''Prop. 3''. The value of an annuity on the last survivor of three lives, A, B, and C, is equal to the excess of the sum of the values of annuities on each of the three single lives, together with the value of an annuity on the joint continuance of all the three, above the sum of the values of three other annuities; the first dependent upon the joint continuance of A and B, the second, on that of A and C, and the third, on B and C.

53. Demons. If annuities on each of the three single lives were granted to R; during the joint continuance of all the three, he would have three annuities, and from the time of the extinction of the first life that failed, till the extinction of the second, he would have two.

So that he would have two annuities during the joint existence of the two last survivors out of the three lives; and besides these, a third annuity during the joint continuance of all the three.

Therefore, if out of these, R were to pay one annuity to P during the joint continuance of the last two survivors out of the three lives, and another to Q during the joint continuance of all the three; he would only have left one annuity, which would be receivable during the life of the last survivor of the three.

But in the demonstration of the last proposition (51) it was shown, that the value of what he paid to P, would fall short of the sum of the values of annuities dependent respectively on the joint continuance of A and B, of A and C, and of B and C, by two annuities on the joint continuance of all the three lives. Whence it is evident, that the value of the annuities he paid both to P and Q, would fall short of the sum of these three values of joint lives, only by the value of one annuity on the joint continuance of all the three lives.

Wherefore, if from the sum of the values of all the three single lives, the sum of the values of the three combinations of two that can be formed out of them were taken; there would remain less than the value of an annuity on the last survivor, by that of an annuity on the joint continuance of the three lives.

But if, to the sum of the values of the three single lives A, B, and C, there be added that of an annuity on the joint continuance of the three, and from the sum of these four values, the sum of the values of the three combinations, A with B, A with C, and B with C be subtracted; then, the remainder will be the value of an annuity on the last survivor of the three lives. Which was to be demonstrated.

54. ''Prop. 4. Problem''. The law of mortality and the values of single lives at all ages being given; to determine the present value of an annuity on any proposed life, deferred for any assigned term.

55. Solution. Find the present value of an annuity on a life older than the proposed, by the number of years during which the other annuity is deferred; multiply this by the present value of L. 1 to be received upon the proposed life surviving the term, and the product will be the value sought.

56. Demons. Upon the proposed life surviving the term, the annuity dependent upon it will be worth the same sum, that an annuity on a life so much older is now worth; therefore, it is evident, that the deferred annuity is of the same present value as that sum to be received at the expiration of the term, provided the life survive it.

57. Corollary. In the same manner it appears, that the present value of an annuity on the joint continuance of any number of lives, deferred for a given term, may be found by multiplying the present value of an annuity on the joint continuance of the same number of lives, older respectively than the proposed, by the number of years in the term; by the present value of L. 1 to be received, upon the proposed lives all surviving it.

58. A Temporary Annuity on any single life, or on the joint continuance of any number of lives, that is, an annuity which is to be paid during a certain term, provided that the single life or the other lives jointly subsist so long; together with an annuity on the same life or lives deferred for the same term, are evidently equivalent to an annuity on the whole duration of the same life or lives.


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 which I have said I will not absolutely refuse; but I will be three months older too before I answer whether I will undertake it or no; and, by the grace of God, intend to pass this summer at Sheen till towards the end of August, if I live. Before that time I hope to see you here, and talk over the rest together. If your eyes are ill, this is a long letter. Pray, when you write, say one word of the Prince and Princess's health, just what you find them both; for you know I am much concerned in

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 points towards me. I kneeled, and was going to stretch out my hand to take one, when my patron seized me, as I thought, by the clothes, and dragged me away with as much ease as I had been a lamb, saying, with a joyful and elevated voice,—"Come, my friend, let us depart: thou art dreaming—thou art dreaming. Rouse up all the energies of thy exalted mind, for thou art an highly-favoured one; and doubt thou not, that he whom thou servest, will be ever at thy right and left hand, to direct and assist thee."

These words, but particularly the vision I had seen, of the golden weapons descending out of Heaven, inflamed my zeal to that height that I was as one beside himself; which my parents perceived that night, and made some motions toward confining me to my room. I joined in the family prayers, and then I afterwards sung a psalm and prayed by myself; and I had good reasons for believing that that small oblation of praise and prayer was not turned to sin. But there are strange things, and unaccountable agencies in nature: He only who dwells between the Cherubim can unriddle them, and to him the honour must redound for ever. Amen.


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 I felt greatly strengthened and encouraged that night, and the next morning I ran to meet my companion, out of whose eye I had now no life. He rejoiced at seeing me so forward in the great work of reformation by blood, and said many things to raise my hopes of future fame and glory; and then, producing two pistols of pure beaten gold, he held them out and proffered me the choice of one, saying, "See what thy master hath provided thee!" I took one of them eagerly, for I perceived at once that they were two of the very weapons that were let down from Heaven in the cloudy veil, the dim tapestry of the firmament; and I said to myself, "Surely this is the will of the Lord."

The little splendid and enchanting piece was so perfect, so complete, and so ready for executing the will of the donor, that I now longed to use it in his service. I loaded it with my own hand, as Gil-Martin did the other, and we took our stations behind a bush of hawthorn and bramble on the verge of the wood, and almost close to the walk. My patron was so acute in all his calculations that he never mistook an event. We had not taken our stand above a minute and a half, till old Mr. Blanchard appeared, coming slowly on the path. When


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 father, into a very little room, therefore we'll read the chapter quite thro'.

My father read as follows.

"The whole secret of health depending upon the due contention for mastery betwixt the radical heat and the radical moisture"—You have proved that matter of fact, I suppose, above, said Yorick. Sufficiently, replied my father.

In saying this, my father shut the book,—not as if he resolved to read no more of it, for he kept his forefinger in the chapter:—nor pettishly,—for he shut the book slowly; his thumb resting, when he had done it, upon the upper-side of the cover, as his three fingers supported the lower-side of it, without the least compressive violence.


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 So that the value of an annuity on any life or on the joint continuance of any number of lives for an assigned term, is equal to the excess of the value of an annuity on their whole duration, with immediate possession, above the value of an annuity on them deferred for the term.

59. Whatever has been advanced from No. 48. to 53, inclusive, respecting the values of annuities for the whole duration of the lives whereon they depend, will apply equally to those which are either deferred or temporary; and, therefore, to determine the value of any deferred or temporary annuity, dependent upon the last survivor of two or of three lives; or, upon the joint continuance of the last two survivors out of three lives; we have only to substitute temporary or deferred annuities, as the case may require, for annuities on the whole duration of the lives; and the result will, accordingly, be the value of a temporary or deferred annuity on the life of the last survivor, or on the joint lives of the two last survivors.

60. ''Prop. 5. A and B'' being any two proposed lives now in existence, the present value of an annuity to be payable only while A survives B, is equal to the excess of the value of an annuity on the life of A, above that of an annuity on the joint existence of both the lives.

61. Demons. If an annuity on the life of A, and to be entered upon immediately, were now granted to P, upon condition that he should pay it to B during the joint lives of A and B; it is evident that there would only remain to P, an annuity on the life of A after the decease of B: whence the truth of the proposition is manifest.

62. When any thing is affirmed or demonstrated of any life or lives, it is to be understood as applying equally to any proposed single life, or to the joint continuance of the whole of any number of lives that may be proposed together, or to that of any assigned number of the last survivors of them, or to the last surviving life of the whole.

63. ''Prop. 6''. The present value of the reversion of a perpetual annuity after the failure of any life or lives, is equal to the excess of the present value of the perpetuity with immediate possession, above the present value of an annuity on the same life or lives.

64. Demons. If a perpetual annuity with immediate possession were granted to P, upon condition that he should pay the annual produce to another individual, during the existence of the life or lives proposed; it is evident that there would only remain to P, the reversion after the failure of such life or lives; and the present value of that reversion would manifestly be as stated above.

65. The 6th, 7th, and 8th tables at the end of this article, which have been extracted from the 19th, 21st, and 22d, respectively, in Mr Milne’s Treatise on Annuities, will serve to illustrate the application of these propositions to the solution of questions in numbers.

In all the following examples, we suppose the lives to be such, as the general average of those the Carlisle table of mortality was constructed from, and the rate of interest to be 5 per cent.

66. Ex. 1. What is the present value of an annuity on the joint lives, and the life of the survivor of two persons now aged 40 and 50 years respectively?

According to No. 48, the process is as follows:

And if the annuity be L. 200, its present value will be L. 3013·2, or L. 3013, 4s.

67. Ex. 2. The lives A, B, and C, being now aged 50, 55, and 60 years respectively, an annuity on the joint continuance of all the three, is worth 6·289 years purchase; What is the value of an annuity on the joint existence of the last two survivors of them?

According to No. 50, the process is thus:

Therefore, if the annuity were L. 300, it would be worth L. 3197, 2s. in present money.

68. Ex. 3. Required the value of an annuity on the last survivor of the three lives in the last example.

Proceeding according to No. 52, we have

purchase, the required value. And if the annuity were L. 300, it would now be worth L. 4200, 6s.

69. Ex. 4. What is the present value of an annuity on a life now 45 years of age, which is not to be entered upon until the expiration of ten years; the first payment thereof being to be made at the expiration of eleven years from this tine, if the life survive till then?

Solution.

The present value of an annuity on a life of 55 is 10·347 (Table VI.), and the present value of L. 1 to be received upon the proposed life attaining to the


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 I have demonstrated the truth of that point, quoth my father, nodding to Yorick, most sufficiently in the preceding chapter.

Now could the man in the moon be told, that a man in the earth had wrote a chapter, sufficiently demonstrating, That the secret of all health depended upon the due contention for mastery betwixt the radical heat and the radical moisture,—and that he had managed the point so well, that there was not one single word wet or dry upon radical heat or radical moisture, throughout the whole chapter,—or a single syllable in it, pro or con, directly or indirectly, upon the contention betwixt these two powers in any part of the animal œconomy

"O thou eternal maker of all beings!"—he would cry, striking his breast with his right hand, (in case he had one)


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 a thing quite contrarie to that which his enemies boaſted of, that the ſaid Regiments ſhould bee called home, and ſhould doo his Maieſtie no ſeruice. Hee departed from the ſaid ChasteadunChasteaudun [sic] the fourteenth of Nouember, and the ſame daye his Armie inuironed the towne of Vandoſme. The King arriuing at the towne of Mellay the ſixteenth day, before he lighted, he went and viewed the towne and caſtle, which are both of reaſonable ſtrength, the ſaid towne beeing incloſed with a good ditch well watred, and with a good wall well flanked, and in manie places rampered within. The Caſtle was much ſtronger, beeing ſcituated vpon an hill, inuironed with a good ditch towards the field, and a great height ouer the towne, the wall good and defended with manie towers. The gouernor of the place was the Lord de male-benehard, who perceiuing that it ſhould be beſieged, hee called vnto him certaine Gentlemen his friends, and kept in it an ordinarie garriſon of foure Companies of footemen, which were foure hundred men ſtrong, beſides thoſe of the towne, who were ſeuen or eight hundred men bearing armes. The day of his arriual he cauſed the ſuburbes of the towne to be wonne, & parted my Lordes the Marſhalls de Biron and d’Aumount, the one on the one ſide of the riuer, and the other on the other ſide, with the troupes of the ſaide Armie. And hauing well conſidered of the forme of the ſiege, he determined firſt to deale with the caſtle, which was of moſt ſtrength, to make an end at once: for that the Caſtle being wonne the towne could not eſcape, which would not ſo haue happened, if he had begun with the towne. He paſſed Fridaie and


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 to view where he ſhould place the batterie, and to put things in a readines: where in the preſence of his Maieſtie, was woorth the labour of fiftie others; for he ſtird not from the worke all the daye long, and part of the night. In the meane time, the ſaid Male-benehard who had before (whileſt the King was at ChaſteadunChaſteaudun [sic]) deſired to parley with the Lord of Richelieu great Prouoſt of France, with whom he was familiarlie acquainted: afterward, when as the ſaide Prouoſt did goe to him into the towne, he knew not almoſt what hee required, but that hee deſired, that without yeelding the place, the Armie might retyre. Feeling himſelfe afterward pricked in conſcience, & in danger of the ſiege, he required againe to ſpeake with the ſaid Lord of Richelieu, who retourning the ſecond time, came backe againe as vncertaine and ill ſatiſfied as at the firſt. Wherin it well appeared, that God would make him throughlie feele the recompence of his deſerts, hauing giuen him reſpite inough long time before the iudgement happened, for to ſeeke remedie, and not permitted him to helpe himſelfe with reſolution, as it came to paſſe. For his Maieſtie hauing paſſed all the night in conducting and placing the Artillerie in battaile, began at the dawning of the daye to beate two towers of the Caſtle, to take away the defences of the breach, which hee purpoſed to make: but after the beſtowing of an hundred or an hundred and twentie Cannon ſhot, and hauing made a hole in one of the ſaide Towers, where onely two men could paſſe in front, the Souldiers deſirous of the aſſault, certaine of them beeing onely commanded to ſee it they could lodge


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 in the ſaid Tower, they got vp, and with a furie entered the retrenchment: and being followed with the reſt, ſome conducted by the Baron of Byron, and others by the Lord of Chaſtillion, they made thoſe within ſo diſmaied, (although they were a great number) that after they preſented the combate, they fled; and abandoning the caſtle ranne into the towne: where they were followed ſo neerelie, that the ſaid Lordes with part of the ſaid Souldiers, entred pell mell with them, and made themſelues within leſſe than halfe an howre maſters both of the caſtle & towne. The ſaid Male-beneherd and al his Souldiers, being retired into an houſe, did yeeld themſelues incontinent vnto the aforeſaid Baron of Byron, not otherwiſe, but at the Kings mercie: ſo that there was neeur towne ſeene battered & taken by aſſault (as it was) with leſſe murther; for there was not one man loſt of the Armie, & few of his enemies, his ſaid Maieſtie hauing pardoned all men, except the ſaid Beneherd, and a ſeditious grey Frier, (whom all the inhabitants themſelues accuſed to be the author of their miſchiefe) were executed. There was no meane to keep the towne from pillaging but the Churches his Maieſtie cauſed carefully to be preſerued, that there entred not one man into them. The morrowe after, hee cauſed his men of warre to depart the Towne, and ſuffered the Inhabitants to returne to their houſes, not permitting them anie longer to be pillaged and ranſomed. Hee reſtored all the Eccleſiaſticall perſons vnto their ſeuerall charges, much more peaceablie than they were, when the Towne was in occupation of the League. The example of this iuſtice ſaued more than a


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 Melmoth, whose family and ancestral abode he discovers. With the family he leaves the manuscript, which by young John’s time is sadly ruinous and fragmentary. John destroys both portrait and manuscript, but in sleep is visited by his horrible ancestor, who leaves a black and blue mark on his wrist.

Young John soon afterward receives as a visitor a shipwrecked Spaniard, Alonzo de Moncada, who has escaped from compulsory monasticism and from the perils of the Inquisition. He has suffered horribly—and the descriptions of his experiences under torment and in the vaults through which he once essays escape are classic—but had the strength to resist Melmoth the Wanderer when approached at his darkest hour in prison. At the house of a Jew who sheltered him after his escape he discovers a wealth of manuscript relating other exploits of Melmoth, including his wooing of an Indian island maiden, Immalee, who later comes to her birthright in Spain and is known as the Donna Isidora; and of his horrible marriage to her by the corpse of a dead anchorite at midnight in the ruined chapel of a shunned and abhorred monastery. Moncada’s narrative to young John takes up the bulk of Maturin’s four-volume book; this disproportion being considered one of the chief technical faults of the composition.

At last the colloquies of John and Moncada are interrupted by the entrance of Melmoth the Wanderer himself, his piercing eyes now fading, and decrepitude swiftly overtaking him. The term of his bargain has approached its end, and he has come home after a century and a half to meet his fate. Warning all others from the room, no matter what sounds they may hear in the night, he awaits the end alone. Young John and Moncada hear frightful ululations, but do not intrude till silence comes toward morning. They then find the room empty. Clayey footprints lead out a rear door to a cliff overlooking the sea, and near the edge of the precipice is a track indicating the forcible dragging of some heavy body. The Wanderer’s scarf is found on a crag some distance below the brink, but nothing further is ever seen or heard of him. Such is the story, and none can fail to notice the difference between this modulated, suggestive, and artistically moulded horror and—to use the words of Professor George Saintsbury—“the artful but rather jejune rationalism of Mrs. Radcliffe, and the too often puerile extravagance, the bad taste, and the sometimes slipshod style of Lewis.” Maturin’s style in itself deserves particular praise, for its forcible directness and vitality lift it altogether above the pompous artificialities of which his predecessors are guilty. Professor Edith Birkhead, in her history of the Gothic novel, justly observes that “with all his faults Maturin was the greatest as well as the last of the Goths.” Melmoth was widely read and eventually dramatised, but its late date in the evolution of the Gothic tale deprived it of the tumultuous popularity of UdophoUdolpho [sic] and The Monk.

Meanwhile other hands had not been idle, so that above the dreary plethora of trash like Marquis von Grosse’s Horrid Mysteries, (1796) Mrs. Roche’s Children Of The Abbey, (1798) Mrs. Dacre’s Zofloya; Or, The Moor, (1806) and the poet Shelley’s schoolboy effusions Zastrozzi (1810) and St. Irvyne (1811) (both imitations of Zofloya) there arose many memorable weird works both in English and German. Classic in merit, and markedly different from its fellows because of its foundation in the Oriental tale rather than the Walpolesque Gothic novel, is the celebrated History Of The Caliph Vathek by the wealthy dilettante William Beckford, first written in the French language but published in English translation before the appearance of the original. Eastern tales, introduced to European literature early in the eighteenth century through Galland’s French translation of the inexhaustibly opulent Arabian Nights, had become a reigning fashion; being used both for allegory and for amusement. The sly humour which only the Eastern mind knows how to mix with weirdness had captivated a sophisticated generation, till Bagdad and Damascus names became as freely strewn through popular literature as dashing Italian and Spanish ones were soon to be. Beckford, well read in Eastern romance, caught the atmosphere

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 with unusual receptivity; and in his fantastic volume reflected very potently the haughty luxury, sly disillusion, bland cruelty, urbane treachery, and shadowy spectral horror of the Saracen spirit. His seasoning of the ridiculous seldom mars the force of his sinister theme, and the tale marches onward with a phantasmagoric pomp in which the laughter is that of skeletons feasting under Arabesque domes. Vathek is a tale of the grandson of the Caliph Haroun, who, tormented by that ambition for super-terrestrial power, pleasure and learning which animates the average Gothic villain or Byronic hero, (essentially cognate types) is lured by an evil genius to seek the subterranean throne of the mighty and fabulous pre-Adamite sultans in the fiery halls of Eblis, the Mahometan Devil. The descriptions of Vathek’s palaces and diversions, of his scheming sorceress-mother Carathis and her witch-tower with the fifty one-eyed negresses, of his pilgrimage to the haunted ruins of Istakhar (Persepolis) and of the impish bride Nouronihar whom he treacherously acquired on the way, of Istakhar’s primordial towers and terraces in the burning moonlight of the waste, and of the terrible Cyclopean halls of Eblis, where, lured by glittering promises, each victim is compelled to wander in anguish for ever, his right hand upon his blazingly ignited and eternally burning heart, are triumphs of weird colouring which raise the book to a permanent place in English letters. No less notable are the three Episodes Of Vathek, intended for insertion in the tale as narratives of Vathek’s fellow-victims in Eblis’ infernal halls, which remained unpublished throughout the author’s lifetime and were discovered as recently as 1909 by the scholar Lewis Melville whilst collecting material for his Life and Letters Of William Beckford. Beckford, however, lacks the essential mysticism which marks the acutest form of the weird; so that his tales have a certain knowing Latin hardness and clearness preclusive of sheer panic fright.

But Beckford remained alone in his devotion to the Orient. Other writers, closer to the Gothic tradition and to European life in general, were content to follow more faithfully in the lead of Walpole. Among the countless producers of terror-literature in these times may be mentioned the Utopian economic theorist William Godwin, who followed his famous but non-supernatural Caleb Williams (1794) with the intendedly weird St. Leon, (1799) in which the theme of the elixir of life, as developed by the imaginary secret order of “Rosicrucians”, is handled with ingeniousness if not with atmospheric convincingness. This element of Rosicrucianism, fostered by a wave of popular magical interest exemplified in the vogue of the charlatan Cagliostro and the publication of Francis Barrett’s The Magus, (1801) a curious and compendious treatise on occult principles and ceremonies, of which a reprint was made as lately as 1896, figures in Bulwer-Lytton and in many late Gothic novels, especially that remote and enfeebled posterity which straggled far down into the nineteenth century and was represented by George W. M. Reynolds’ Faust And The Demon and Wagner The Wehr-Wolf. Caleb Williams, though non-supernatural, has many authentic touches of terror. It is the tale of a servant persecuted by a master whom he has found guilty of a murder, and displays an invention and skill which have kept it alive in a fashion to this day. It was dramatised as The Iron Chest, and in that form was almost equally celebrated. Godwin, however, was too much the conscious teacher and prosaic man of thought to create a genuine weird masterpiece.

His daughter, the wife of Shelley, was much more successful; and her inimitable Frankenstein; or, The Modern Prometheus (1817) is one of the horror-classics of all time. Composed in competition with her husband, Lord Byron, and Dr. John William Polidori in an effort to prove supremacy in horror-making, Mrs. Shelley’s Frankenstein was the only one of the rival narratives to be brought to an elaborate completion; and criticism has failed to prove that the best parts are due to Shelley rather than to her. The novel, somewhat tinged but scarcely marred by moral didacticism, tells of the artificial human being moulded from charnel fragments by Victor Frankenstein, a young Swiss medical student. Created by its designer “in the mad pride of intellectuality,” the monster possesses full intelligence but owns a hideously loathsome form. It is

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 rejected by mankind, becomes embittered, and at length begins the successive murder of all whom young Frankenstein loves best, friends and family. It demands that Frankenstein create a wife for it; and when the student finally refuses in horror lest the world be populated with such monsters, it departs with a hideous threat ‘to be with him on his wedding night.’ Upon that night the bride is strangled, and from that time on Frankenstein hunts down the monster, even into the wastes of the Arctic. In the end, whilst seeking shelter on the ship of the man who tells the story, Frankenstein himself is killed by the shocking object of his search and creation of his presumptuous pride. Some of the scenes in Frankenstein are unforgettable, as when the newly animated monster enters its creator’s room, parts the curtains of his bed, and gazes at him in the yellow moonlight with watery eyes—“if eyes they may be called.” Mrs. Shelley wrote other novels, including the fairly notable Last Man; but never duplicated the success of her first effort. It has the true touch of cosmic fear, no matter how much the movement may lag in places. Dr. Polidori developed his competing idea as a long short story, The Vampyre; in which we behold a suave villain of the true Gothic or Byronic type, and encounter some excellent passages of stark fright, including a terrible nocturnal experience in a shunned Grecian wood.

In this same period Sir Walter Scott frequently concerned himself with the weird, weaving it into many of his novels and poems, and sometimes producing such independent bits of narration as The Tapestried Chamber or Wandering Willie’s Tale in Redgauntlet, in the latter of which the force of the spectral and the diabolic is enhanced by a grotesque homeliness of speech and atmosphere. In 1830 Scott published his Letters On Demonology And Witchcraft, which still forms one of our best compendia of European witch-lore. Washington Irving is another famous figure not unconnected with the weird; for though most of his ghosts are too whimsical and humorous to form genuinely spectral literature, a distinct inclination in this direction is to be noted in many of his productions. The German Student in Tales Of A Traveller (1824) is a slyly concise and effective presentation of the old legend of the dead bride, whilst woven into the comic tissue of The Money Diggers in the same volume is more than one hint of piratical apparitions in the realms which Captain Kidd once roamed. Thomas Moore also joined the ranks of the macabre artists in the poem Alciphron, which he later elaborated into the prose novel of The Epicurean (1827). Though merely relating the adventures of a young Athenian duped by the artifice of cunning Egyptian priests, Moore manages to infuse much genuine horror into his account of subterranean frights and wonders beneath the primordial temples of Memphis. De Quincey more than once revels in grotesque and arabesque terrors, though with a desultoriness and learned pomp which deny him the rank of specialist.

This era likewise saw the rise of William Harrison Ainsworth, whose romantic novels teem with the eerie and the gruesome. Capt. Marryat, besides writing such short tales as The Werewolf, made a memorable contribution in The Phantom Ship, (1839) founded on the legend of the Flying Dutchman, whose spectral and accursed vessel sails for ever near the Cape of Good Hope. Dickens now rises with occasional weird bits like The Signalman, a tale of ghostly warning conforming to a very common pattern and touched with a verisimilitude which allies it as much with the coming psychological school as with the dying Gothic school. At this time a wave of interest in spiritualistic charlatanry, mediumism, Hindoo theosophy, and such matters, much like that of the present day, was flourishing; so that the number of weird tales with a “psychic” or pseudo-scientific basis became very considerable. For a number of these the prolific and popular Lord Edward Bulwer-Lytton was responsible; and despite the large doses of turgid rhetoric and empty romanticism in his products, his success in the weaving of a certain kind of bizarre charm cannot be denied.

The House And The Brain, which hints of Rosicrucianism and at a malign and deathless figure perhaps suggested by Louis

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 XV’s mysterious courtier St. Germain, yet survives as one of the best short haunted-house tales ever written. The novel Zanoni (1842) contains similar elements more elaborately handled, and introduces a vast unknown sphere of being pressing on our own world and guarded by a horrible “Dweller of the Threshold” who haunts those who try to enter and fail. Here we have a benign brotherhood kept alive from age to age till finally reduced to a single member, and as a hero an ancient Chaldæan sorcerer surviving in the pristine bloom of youth to perish on the guillotine of the French Revolution. Though full of the conventional spirit of romance, marred by a ponderous network of symbolic and didactic meanings, and left unconvincing through lack of perfect atmospheric realisation of the situations hinging on the spectral world, Zanoni is really an excellent performance as a romantic novel; and can be read with genuine interest today by the not too sophisticated reader. It is amusing to note that in describing an attempted initiation into the ancient brotherhood the author cannot escape using the stock Gothic castle of Walpolian lineage.

In A Strange Story (1862) Bulwer-Lytton shows a marked improvement in the creation of weird images and moods. The novel, despite enormous length, a highly artificial plot bolstered up by opportune coincidences, and an atmosphere of homiletic pseudo-science designed to please the matter-of-fact and purposeful Victorian reader, is exceedingly effective as a narrative; evoking instantaneous and unflagging interest, and furnishing many potent—if somewhat melodramatic—tableaux and climaxes. Again we have the mysterious user of life’s elixir in the person of the soulless magician Margrave, whose dark exploits stand out with dramatic vividness against the modern background of a quiet English town and of the Australian bush; and again we have shadowy intimations of a vast spectral world of the unknown in the very air about us—this time handled with much greater power and vitality than in Zanoni. One of the two great incantation passages, where the hero is driven by a luminous evil spirit to rise at night in his sleep, take a strange Egyptian wand, and invoke nameless presences in the haunted and mausoleum-facing pavilion of a famous Renaissance alchemist, truly stands among the major terror scenes of literature. Just enough is suggested, and just little enough is told. Unknown words are twice dictated to the sleep-waker, and as he repeats them the ground trembles, and all the dogs of the countryside begin to bay at half-seen amorphous shadows that stalk athwart the moonlight. When a third set of unknown words is prompted, the sleep-waker’s spirit suddenly rebels at uttering them, as if the soul could recognise ultimate abysmal horrors concealed from the mind; and at last an apparition of an absent sweetheart and good angel breaks the malign spell. This fragment well illustrates how far Lord Lytton was capable of progressing beyond his usual pomp and stock romance toward that crystalline essence of artistic fear which belongs to the domain of poetry. In describing certain details of incantations, Lytton was greatly indebted to his amusingly serious occult studies, in the course of which he came in touch with that odd French scholar and cabbalist Alphonse Louis Constant, (“Eliphas LeviLévi [sic]”) who claimed to possess the secrets of ancient magic, and to have evoked the spectre of the old Grecian wizard Apollonius of Tyana, who lived in Nero’s time.

The romantic, semi-Gothic, quasi-moral tradition here represented was carried far down the nineteenth century by such authors as Joseph Sheridan LeFanuLe Fanu [sic], Wilkie Collins, the late Sir H. Rider Haggard, (whose She is really remarkably good) Sir A. Conan Doyle, H. G. Wells, and Robert Louis Stevenson—the latter of whom, despite an atrocious tendency toward jaunty mannerisms, created permanent classics in Markheim, The Body Snatcher, and Dr. Jekyll and Mr. Hyde. Indeed, we may say that this school still survives; for to it clearly belong such of our contemporary horror-tales as specialise in events rather than atmospheric details, address the intellect rather than the impressionistic imagination, cultivate a luminous glamour rather than a malign tensity or psychological verisimilitude, and take a definite stand in sympathy with mankind and its welfare. It has its undeniable strength, and because of its

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 the Father. He that honoureth not the Son, honoureth not the Father which hath sent him (John v. 21-23).”

What is said about the healing on the Sabbath, is also said here, namely, that a man may cure on the Sabbath, and may decide for himself what is to be done, so long as he lives in a godly manner and tries to be as perfect as the Father, and that man is the Son of God and ought to be honoured like God.

“For as the Father hath life in himself, so hath he given to the Son to have life in himself (v. 26).” (p. 50.) This means only what Jesus has been teaching all the time, that the true life is the knowledge of the true God, and that each man has this life in himself. All these passages, without speaking of their significance, have one undeniable meaning, namely, that Jesus Christ acknowledges himself to be precisely such a son of God and of man as all other men, and not only does not equal himself to God, as the Jews slanderously say he did, but constantly opposes himself to God. The words “my beloved Son,” even if they are spoken from heaven, mean only that Christ is a son of God, like any other man, but beloved of God.

“(4) To the evidence of the Old Testament writings: Search the Scriptures; for in them ye think ye have eternal life: And they are they which testify of me (John v. 39).” (p. 50.)

The Scriptures speak of the Prophet, of his teaching, but there is not even a hint as to his divinity.

“Another similar incident presented itself soon. When the Saviour once came into a temple at Jerusalem, and the Jews, surrounding him, kept asking persistently: How long dost thou make us to doubt? If thou be the Christ, tell us plainly (John x. 24), he, replying to them, said, among other things: I and my Father are one (v. 30).” (p. 50.)

This is a conscious lie. He did not reply, among other


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 things, “I and my Father are one,” but spoke those words for the following reason: He did not say it “among other things,” but spoke as follows: Jesus answered them, I told you, and ye believed not: the works that I do in my Father’s name, they bear witness of me. But ye believe not, because ye are not of my sheep, as I said unto you. My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any pluck them out of my hand. My Father, which gave them me, is greater than all; and none is able to pluck them out of my Father’s hand. I and my Father are one (John x. 25-30).

He said distinctly that his sheep, that is, those who listen to him, cannot be taken from him, because he leads them by the will of God. And what he teaches them is that in which is the will of God.

Only that do the words, “I and my Father are one,” mean. And in confirmation of the statement that these words mean nothing else, and in order to caution people not to give a false interpretation to these words, the Evangelist immediately adds the false, coarse conception of the Jews, showing in this manner how the words were not to be understood.

This passage, which clearly denies the divinity of Christ, is rendered by the Evangelist as follows: the words so irritated those who were asking him, that they “took up stones to stone him, saying, For a good work we stone thee not; but for blasphemy, and because that thou, being a man, makest thyself God (v. 31, 33).” About this passage the Theology says:

“However, even at that particular time the Saviour not only failed to remark to the Jews that he did not at all call himself God, as they thought, but, on the contrary, proceeded to prove that idea, by calling himself directly the Son of God.” (p. 50.)


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 How else was he to have called himself, in order to prove to them that he did not consider himself to be God, but a son of God, which he taught all men to be? Here is the whole passage: Then the Jews took up stones again to stone him. Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me? The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God. Jesus answered them, Is it not written in your law, I said, Ye are gods? (Psalm lxxxii. 6). If he called them gods, unto whom the word of God came, and the Scripture cannot be broken; say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God? If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him (John x. 31-38).

How could he have said more plainly that he was not God, but that those were in whom was the word of God, and that he called himself, as all other people, a son of God. But the Theology takes this as a proof that Jesus Christ confessed that he was God, equal to God, and proceeds:

“(5) A third, similar, but still more striking case happened before the death of the Saviour. He was brought bound before Pilate to be judged. Here, after listening to many false witnesses against Jesus, the high priest finally rose and solemnly asked him: I adjure thee by the living God, that thou tell us whether thou be the Christ the Son of God (Matt. xxvi. 63; cf. Mark xiv. 61), and Jesus, without any hesitation replied: I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven (Mark xiv. 62). Then the high priest rent his clothes, saying, He hath


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48Rh

In order to understand the international position of China, some facts concerning its nineteenth-century history are indispensable. China was for many ages the supreme empire of the Far East, embracing a vast and fertile area, inhabited by an industrious and civilized people. Aristocracy, in our sense of the word, came to an end before the beginning of the Christian era, and government was in the hands of officials chosen for their proficiency in writing in a dead language, as in England. Intercourse with the West was spasmodic and chiefly religious. In the early centuries of the Christian era, Buddhism was imported from India, and some Chinese scholars penetrated to that country to master the theology of the new religion in its native home, but in later times the intervening barbarians made the journey practically impossible. Nestorian Christianity reached China in the seventh century, and had a good deal of influence, but died out again. (What is known on this subject is chiefly from the Nestorian monument discovered in Hsianfu in 1625.) In the seventeenth and early eighteenth centuries Roman Catholic missionaries acquired considerable favour at Court, because of their astronomical knowledge and their help in rectifying the irregularities


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49Rh and confusions of the Chinese calendar. Their globes and astrolabes are still to be seen on the walls of Peking. But in the long run they could not resist quarrels between different orders, and were almost completely excluded from both China and Japan.

In the year 1793, a British ambassador, Lord Macartney, arrived in China, to request further trade facilities and the establishment of a permanent British diplomatic representative. The Emperor at this time was Chien Lung, the best of the Manchu dynasty, a cultivated man, a patron of the arts, and an exquisite calligraphist. (One finds specimens of his writing in all sorts of places in China.) His reply to King George III is given by Backhouse and Bland. I wish I could quote it all, but some extracts must suffice. It begins:

He goes on to explain, with the patient manner appropriate in dealing with an importunate child, why George III's desires cannot possibly be gratified.


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50Rh An ambassador, he assures him, would be useless, for:

He can understand the English desiring the produce of China, but feels that they have nothing worth having to offer in exchange:

"Our Celestial Empire possesses all things in prolific abundance and lacks no product within its own borders. There was therefore no need to import the manufactures of outside barbarians in exchange for our own produce. But as the tea, silk and porcelain which the Celestial Empire produces are absolute necessities to European nations and to yourselves," the limited trade hitherto permitted at Canton is to continue.

He would have shown less favour to Lord Macartney, but "I do not forget the lonely remoteness of your island, cut off from the world by intervening wastes of sea, nor do I overlook your excusable ignorance of the usages of our Celestial Empire." He concludes with the injunction: "Tremblingly obey and show no negligence!"


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 spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy. What think ye? They answered and said, He is guilty of death (Matt. xxvi. 65, 66). And bringing Jesus before Pilate, the Jews said to him: We have a law, and by our law he ought to die, because he made himself the Son of God (John xix. 7). Thus the Saviour did not hesitate to confirm the truth of his divinity by his own death.” (p. 51.)

Christ is again asked in court, not whether he recognizes himself to be God,—there is not even a question about that,—but whether he is the Son of God, and Christ replies: “I am,” and immediately afterward speaks of the significance of the Son of man, who, according to his expression, “is sitting on the right hand of power, in the clouds.” He is condemned for calling himself “the Son of God,” and from this is deduced the proof that he is God. The Jews are all the time accusing Christ, who is calling all to acknowledge his sonhood of God, and who is blasphemous because he makes himself the equal of God. Christ keeps replying that not he is one-born, near to God, the Son of God, but the Son of man, and he repeats the same in court, and for this he suffers capital punishment. And this is taken as a proof of his acknowledging himself to be God, and, considering the divinity of Christ proved by himself, the Theology sees a further confirmation of it in the fact that Christ ascribes to himself, as the Son of man, the one-born God, the attribute of a divinity. In proof of this are adduced the following verses: And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven (John iii. 13). For where two or three are gathered together in my name, there am I in the midst of them (Matt. xviii. 20). Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even


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51Rh What I want to suggest is that no one understands China until this document has ceased to seem absurd. The Romans claimed to rule the world, and what lay outside their Empire was to them of no account. The Empire of Chien Lung was more extensive, with probably a larger population; it had risen to greatness at the same time as Rome, and had not fallen, but invariably defeated all its enemies, either by war or by absorption. Its neighbours were comparatively barbarous, except the Japanese, who acquired their civilization by slavish imitation of China. The view of Chien Lung was no more absurd than that of Alexander the Great, sighing for new worlds to conquer when he had never even heard of China, where Confucius had been dead already for a hundred and fifty years. Nor was he mistaken as regards trade: China produces everything needed for the happiness of its inhabitants, and we have forced trade upon them solely for our benefit, giving them in exchange only things which they would do better without.

Unfortunately for China, its culture was deficient in one respect, namely science. In art and literature, in manners and customs, it was at least the equal of Europe; at the time of the Renaissance, Europe would not have been in any way the superior of the Celestial Empire. There is a museum in Peking where, side by side with good Chinese art, may be seen the presents which Louis XIV made to the Emperor when he wished to impress him with the splendour of Le Roi Soleil. Compared to the Chinese things surrounding them, they were tawdry and barbaric. The fact that Britain has produced Shakespeare and Milton, Locke and Hume, and all the other men who have adorned literature and the


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52Rh arts, does not make us superior to the Chinese. What makes us superior is Newton and Robert Boyle and their scientific successors. They make us superior by giving us greater proficiency in the art of killing. It is easier for an Englishman to kill a Chinaman than for a Chinaman to kill an Englishman. Therefore our civilization is superior to that of China, and Chien Lung is absurd. When we had finished with Napoleon, we soon set to work to demonstrate this proposition.

Our first war with China was in 1840, and was fought because the Chinese Government endeavoured to stop the importation of opium. It ended with the cession of Hong-Kong and the opening of five ports to British trade, as well as (soon afterwards) to the trade of France, America and Scandinavia. In 1856–60, the English and French jointly made war on China, and destroyed the Summer Palace near Peking, a building whose artistic value, on account of the treasures it contained, must have been about equal to that of Saint Mark's in Venice and much greater than that of Rheims Cathedral. This act did much to persuade the Chinese of the superiority of our civilization so they opened seven more ports and the river Yangtze, paid an indemnity and granted us more territory at Hong-Kong. In 1870, the Chinese were rash enough to murder a British diplomat, so the remaining British diplomats demanded and obtained an indemnity, five more ports, and a fixed tariff for opium. Next, the French took Annam and the British took Burma, both formerly under Chinese suzerainty. Then came the war with Japan in 1894–5, leading to Japan's complete


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53Rh victory and conquest of Korea. Japan's acquisitions would have been much greater but for the intervention of France, Germany and Russia, England holding aloof. This was the beginning of our support of Japan, inspired by fear of Russia. It also led to an alliance between China and Russia, as a reward for which Russia acquired all the important rights in Manchuria, which passed to Japan, partly after the Russo-Japanese war, and partly after the Bolshevik revolution.

The next incident begins with the murder of two German missionaries in Shantung in 1897. Nothing in their life became them like the leaving of it; for if they had lived they would probably have made very few converts, whereas by dying they afforded the world an object-lesson in Christian ethics. The Germans seized Kiaochow Bay and created a naval base there; they also acquired railway and mining rights in Shantung, which, by the Treaty of Versailles, passed to Japan in accordance with the Fourteen Points. Shantung therefore became virtually a Japanese possession, though America at Washington has insisted upon its restitution. The services of the two missionaries to civilization did not, however, end in China, for their death was constantly used in the German Reichstag during the first debates on the German Big Navy Bills, since it was held that warships would make Germany respected in China. Thus they helped to exacerbate the relations of England and Germany and to hasten the advent of the Great War. They also helped to bring on the Boxer rising, which is said to have begun as a movement against the Germans in Shantung, though the other Powers emulated the Germans in every respect, the Russians by creating a naval base


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96 Pages.In this Pamphlet G. Zinoviev, who represented the Third International at the Halle Congress, gives a very lucid account of the Conference, and describes the attitude taken up by the various leaders.

As only a limited quantity of these are being printed, you are requested to order now from—


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22

When classifying the large material at my command, I found that the leg bones belonging to this species were of three distinct sizes, and that a transition never occurred between them.

Although the bones of each subdivision showed small and unimportant differences when compared one with the other, they have, nevertheless, a very close resemblance in every other respect.

After having placed together all the bones bearing the same general character, I found that we possessed portions of at least forty-five specimens, arranged in the three subdivisions following, namely:—

No. 1, largest size, 15 specimens.

No. 2, middle size, 16 specimens.

No. 3, smallest size, 14 specimens.

It may be here observed that this number represents only a portion of the specimens buried in the swamp, as many of the bones were either lost, broken into fragments, or they were altogether inaccessible, so that without doubt many odd leg bones were matched together, being exactly of the same size and character, although they belonged originally to different individuals.

On examining the tarsus-metatarsus of this subdivision, I found that it corresponded best with one figured by Professor Owen as crassus, (Plate 48, p. 324, Vol. III., “Trans. Zool. Society,”) although the measurements of crassus given by Professor Owen further on in his excellent memoirs, differ slightly from the specimen in question, and, as it appears to me, from his own figured metatarsus.

It will be seen that, when compared with Professor Owen’s monographs, the metatarsus of this subdivision or variety is a little larger, the tibia exactly of the same size, and the femur a little larger than his casuarinus.


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84

It was my intention after treating of Bengal to extend this view of the state of Native education to Assam, Arracan, the conquests south of Rangoon, and the Straits Settlements; to the Provinces of Behar, Allahabad, Agra, Delhi, the country between the Sutlej and the Jumna, and the Saugor and Nerbudda territories. To arrange the materials I have collected for that purpose, would occupy the time which must be employed in filling the outline now sketched of the state of education in Bengal, and my first purpose, therefore, must for some time at least be postponed.

In preparing the present sketch I have sometimes feared that I was yielding to the temptation of unnecessary diffuseness; but I am re-assured by observing that the sort of information which I have collected and placed upon record is precisely that which His Majesty’s Government at home have in two different instances sought or desired to obtain. With a view of endeavouring to ascertain the statistics of education in England, the late Government in 1833 requested returns to be made to certain questions from each town, chapelry, and extra-parochial place in England and Wales, specifying the amount of the population; the number of the schools, whether infant, daily or Sunday schools, established or dissenting, endowed or unendowed; the numbers, sexes, and ages of the scholars; the salaries and endowments of the teachers, &c., &c., &c. (See Journal of Education No. XVII. for January 1835). In a discussion which took place in the House of Lords on the 27th of February 1835, respecting the means of giving complete effect to the Act for the emancipation of slaves in the West Indies, the Secretary for the Colonies stated that “any plan of Government on the subject of education must be attended with considerable expense; but he was anxious to see what could be done by the colonies themselves, by religious and patriotic societies, and by private individuals, before he called on Parliament for aid.” It thus appears to be the deliberate and practical conviction of His Majesty’s Government, both under the present and under the late administration, and with reference to England and Wales as well as to the West Indies, that the first step towards a national system is to ascertain what has been or can be done for the promotion of education by private means. In undertaking and prosecuting, therefore, the investigation of which I now present the first-fruits, we are encouraged by the example and stimulated by the declared opinions of His Majesty’s Government, the gratifying spectacle being thus presented of similar and simultaneous efforts in England, in the West Indies, and in British India, to promote the great cause of general education.


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 unto the end of the world. Amen (xxviii. 20). And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was (John xvii. 5). As the Father knoweth me, even so know Ì the Father: and I lay down my life for the sheep (John x. 15). All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him (Matt. xi. 27).

All these verses, according to the Theology, show that Christ ascribed to himself divine attributes, omnipresence, self-existence, eternity, almightiness, omniscience. All these verses speak only of the oneness of birth of the Son of man with God, but in no way prove the especial divinity of Christ, as the Theology tries to prove. On the same basis it would be just as correct to ascribe a Godhead to Christ’s disciples, to whom he on every side repeated one and the same thought, that they were in him and he was in them, just as the Father was in him. With this end the proofs of the Godhead of Christ as expressed by him. After that follow proofs from the words of the apostles.

“III. As Christ the Saviour taught about himself, even so his disciples taught about him, according to the inspiration of the Holy Ghost. For example: (1) The Evangelist Matthew, representing the miraculous conception of the Saviour, refers to him the prophecy of Isaiah: Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us (Matt. i. 23; Is. vii. 14).” (p. 51.)

I quote everything which is said about it in this Theology, without leaving out a single line. This is regarded as the first proof from the words of the apostles. One reads and wonders how it is possible to explain these words as a proof that Christ is God. Emmanuel is a name which


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The Honorable David Ferriero Page 9 From November 3, 2020, to January 20, 2021, all documents and communications reporting, summarizing, or detailing the voting returns and election results of the 2020 Presidential election.

All documents and communications related to Donald Trump’s response to the election results of the 2020 Presidential election, including but not limited to any planned public remarks.

All documents and communications regarding a November 9, 2020, memorandum from Attorney General William Barr concerning investigation of voter fraud allegations.

All documents and communications relating to voting machines or software used in the 2020 election and their control or manipulation through thermostats.

From April 1, 2020, through January 20, 2021, all documents and communications relating to challenging the validity of the 2020 election, to, from, or mentioning Mike Lindell.

From April 1, 2020, through January 20, 2021, all documents and communications relating to challenging the validity of the 2020 election, to, from, or mentioning Doug Logan.

From November 3, 2020, through January 20, 2021, all documents and communications related to prepared public remarks and actual public remarks of Donald Trump.

From April 1, 2020, through November 3, 2021, all documents and communications provided to Donald Trump or Mark Meadows containing information predicting that Donald Trump would or might lose the 2020 Presidential election. From April 1, 2020, through January 20, 2021, all documents and communications provided to Donald Trump or Mark Meadows relating to mail-in ballots and their effect or predicted effect on results of the election or the timing of election-related news or decisions. From November 3, 2020, through November 5, 2020, all documents and communications provided to Donald Trump or Mark Meadows relating to projected election results of the 2020 Presidential election.


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 cient has been said to induce serious reflection upon the subject. And here we might end the discussion; but there is one other circumstance which it may be useful to notice.

Although immediately after natural death every one passes into the world of spirits, it is not to be supposed that before the time of judgment the good and the evil mix up together and form, as it were, an indiscriminate crowd. Men with marked differences of character naturally separate from each other, even in this life; and this tendency of their spirits they will necessarily carry with them into the other life, and so induce, even there, certain arrangements of spiritual society. Although the good and faithful, and the wicked and depraved, all pass, by natural death, into the world of spirits, yet who can hesitate to believe that, on their arrival there, their dissimilarity of character will maintain the separation which they have effected here? Doubtless the faithful will be attracted towards that position in the intermediate region which is nearest heaven, and which may be described as "under the altar;" and "paradise!" while the faithless will betake: themselves to that opposite quarter, which is nearest hell, and which may be described as the residence of "Abaddon," and "Apollyon;" that is the destroyer—the destroyer of everything that is good and true which may still remain among them. And is it not reasonable to suppose that others, whose characters are less decided, will occupy some more central position until the time of judgment? It so appears to us; and here we leave the matter to the reflection of the reader.

We feel assured that the provision of an intermediate spiritual world, for our reception immediately after death, is a most merciful display of the Divine wisdom and good-


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 ness; because it is an adaptation to those mixed conditions of our spiritual life, which have arisen out of the fallen state of our race, and which regeneration here seldom, if ever, completely separates.


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THE ARGUMENT.—Resurrection implies a death.—Death, the one great certainty, so far as the natural side of existence is concerned.—The fear of death the common inheritance of men.—Death not feared by animals.—This fear contrary to the Divine intention.—The source of this fear, and how it is to be avoided.—Death, a term only applicable to the natural body.—Man lives after the body dies.—The

soul and body never designed for a perpetnal conjunction.—The body not immortal.—The death, which is a consequence of disobedience, is sin.—Natural death in the world before man entered into it.— Illustration.— Sin, that which renders death a painful experience.— The separation of the soul from the body not an evil.—This separation must be effected before entering upon the full enjoyment of true spiritual life-—Death lays aside the natural body, never to be resumed.—The cause of the difficulty of believing that the soul will live without the natural body, explained.—The soul, the real man and the spiritual body which passes into the world of, spirits when the natural body dies.—Illustration from historical
 * parts of Scripture, showing that resurrections must have taken place without the resumption of the natural body.—Other arguments, showing the impossibility of raising natnral bodies after death.— What is meant by the assertion that all things are possible with God.—Passages from the Old Testament, once supposed to treat of a natural resurrection, are not considered to do so by modern critics.—Orthodox admissions on the subject.— Passages from the New Testament examined, and shown not to treat of the resur rection of the natural body.—The argument of Paul, 1 CorinthJans xv., examined.

it be true, as we believe, that it is the soul which is the subject of Divine judgment, and that the world of spirits


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 is the scene of its execution; then it will follow that the resurrection of the material body is no necessity, and that the doctrine which prevails concerning it must be a mistake. We will, however, proceed to inquire into the nature of death and the phenomenon of the resurrection, with a view to ascertain what the Scriptures teach, and what philosophy sanctions upon those subjects.

Resurrection implies a death; to have a clear idea of the first we must have some definite information concerning the second. Our conceptions respecting the coming of the Lord to judgment will be considerably enlightened by means of true views upon these points.

In this life death is the one great certainty. Every day is furnishing us with examples of the mortality of the body, and thus forcibly teaching us that this world is not our abiding place. Those who have gone into the other life have only started upon the journey a little while before us: and the Divine providence, by sparing us here, is mercifully giving us the opportunity to make further preparation for a state of blessedness hereafter, in which we may live for ever. Still we know not what a day may bring forth, and we are told by Him who is "the resurrection and the life" to be ready, for the Son of man cometh in an hour which we think not. Death is the term which denotes that natural mode by which we are removed hence; the coming of the Son of man expresses the spiritual side of that momentous event. Death is that stern fact which most men fear: they fear it because they have not sufficiently cultivated a knowledge of spiritual life; because their faith in immortality is not enlightened: because their belief in the life hereafter is lamentably obscure; because their reliance upon the Divine teaching is feeble and hesitating; because they have


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 "Thou whose power and goodness can enlarge the faculties of thy creatures to this infinite degree of excellence and perfection,—What have we  done?"

two strokes, the one at Hippocrates, the other at Lord Verulam, did my father atchieve it.

The stroke at the prince of physicians, with which he began, was no more than a short insult upon his sorrowful complaint of the Ars longa,—and Vita brevis.—Life short, cried my father,—and the art of healing tedious! And who are we to thank for both, the one and the other, but the ignorance of quacks themselves,—and the stage-loads of chymical nostrums, and peripatetic lumber, with


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 not arrived at that inward conviction from which it may be seen that death, in reality, is the prelude to a transference of life from the natural to the spiritual world.

The fear of death is man's common inheritance; it has grown up in him with the increase of his darkness concerning Divine things, and it has fixed itself upon him as a terror, in proportion to his evils and unbelief. The mere animals know nothing of this fear: they do not dread the cessation of their life: they gambol in the very place of slaughter, and never have a thought of death or a hereafter: thus the animals, which death really kills, do not fear it; whereas man, whom it cannot kill, lives in dread of its approach. Death, which is a reality to animals, occasions no alarm to them; but by men, who are immortal, and to whom therefore death is an impossibility, it is looked upon as "the cup of trembling."

Now this fear of death is a painful experience, which never could have been originally intended by the Divine providence. God is too good and merciful to have designed that man should live in the perpetual dread of an event which is one of the natural consequences of his existence in the world. "It is appointed unto all men once to die, and after that the judgment." We cannot doubt that it has always been the Lord's aim and endeavour to buoy us up with the hope of happiness and light; to give us joy with the sunshine of His teachings; to bless us with a true conception of our never-dying nature; to assure us that this world is the scene in which He has been pleased to place us, to give us the opportunity of preparing for a better: that this world is a school, in which He would be our schoolmaster, and in which we are to learn to love and to know the realities of His kingdom, and so to be educated for entering into its uses and enjoyments. No other


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text:
Meanwhile

 * Meanwhile (1916), a collection of letters by Arthur Christopher Benson
 * Meanwhile (1927), a novel by Frank Cyril Davison (as Pierre Coalfleet)
 * Meanwhile (1927), a novel by H. G. Wells

title: Meanwhile


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 very rich, and gave orders to dress up a scaffold or funeral pile in the market-place or bazaar of Malacca, splendidly adorned with rich silks and cloth of gold, the middle of the pile being composed of a vast heap of aromatic wood of high price. The entire street from his dwelling to the pile was strewed with sweet-scented herbs and flowers, and adorned with rich hangings, corresponding to the magnificence of the pile. Having collected all his friends, and clad himself and family in splendid attire, he went in solemn procession to the bazaar, where he mounted the scaffold and made a long harangue, in which he protested his innocence, and declared that he had always served the Portugnese with the utmost zeal and fidelity. Having ordered the pile to be fired, and seeing the whole in flames, he declared that he would now mount to heaven in that flame and smoke, and immediately cast himself into the flaming pile, to the great admiration of all the beholders.

At this time the king of Campar had gone home, intend- ing to return to assume his office of Bendara, but was hindered by MAHMUD and the king of Bintang, who fitted out a fleet of 70 sail with 2,500 men under the command of the king of Lingga, and besieged Campar, in the harbour of which town there were 8 Portuguese vessels and some native praus, under the command of GEORGE BOTTELLO. Observing this squadron to be somewhat careless, the king of Lingga fell suddenly with his galley on the ship commanded by BOTTELLO, followed by the rest of his fleet; but met with so warm a reception that his galley was taken, so that he had to leap overboard, and the rest of the enemy's fleet was put to flight. The siege was now raised, and BOTTELLO conveyed the king of Campar to Malacca, where he exercised the office of Bendara with so much judgment and propriety, that in four months the city was visibly improved, great numbers of people resorting thither who had formerly fled to MAHMUD to avoid the oppressions of NINACHETU. Perceiving the growth of the city under the wise administration of ABDELA, MAHMUD determined to put a stop to this prosperity by means of a fraud peculiar to a Moor. He gave out secretly, yet so that it might spread abroad, that his son-in-law had gone over to the Portuguese at Malacca with his knowledge and consent,


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 which in all ages, they have first flatter'd the world, and at last deceived it.

—O my lord Verulam! cried my father, turning from Hippocrates, and making his second stroke at him, as the principal of nostrum-mongers, and the fittest to be made an example of to the rest,—What shall I say to thee, my great lord Verulam? What shall I say to thy internal spirit,—thy opium,—thy salt-petre,—thy greasy unctions,—thy daily purges,—thy nightly glisters, and succedaneums?

—My father was never at a loss what to say to any man, upon any subject; and had the least occasion for the exordium of any man breathing: how he dealt with his lordship's opinion,—you shall see;—but when—I know not:—we must first see what his lordship's opinion was.


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 and that the same thing was done by all those who seemed to fly there from Bintang, with the design to seize upon the fort on the first opportunity, and restore it to him who was the lawful prince. This secret, as intended by MAHMUD, was at length divulged at Malacca, where it produced the intended effect, as the commandant, GEORGE DE ALBUQUERQUE, gave more credit to this false report than to the honest proceedings of the Bendara, who was tried and condemned as a traitor, and had his head cut off on a public scaffold. In consequence of this event, the city was left almost desolate by the flight of the native inhabitants, and was afterwards oppressed by famines.

Some time after, we find Malacca was again distressed, through the misrule of the then Governor, GEORGE DE BRITO, and others, which occasioned almost all the native inhabitants. to desert the city in order to avoid oppression. In this situa- tion, MAHMUD, the exiled king, sent a considerable force to attempt recovering his capital, under the command of CERILIGE Rajah his general. CERILIGE intrenched his army, and so pressed the besieged that the Portuguese would assuredly have been driven from Malacca, had not DON ALEXIUS DE MENEZES arrived to assume the Government, with a reinforce- ment of 300 men. MENEZES secured the safety of Malacca by supplying it with men and ammunition, and appointed ALFONSO LOPES DE COSTA to the under-government, in place of BRITO, who was dying. DUANTE DE MELO was left there with a naval force; and DUARTE COELLO was sent with an embassy and pre- sent to the king of Siam to confirm a treaty of peace and amity, and to request of him to send a colony of his subjects to inhabit Malacca, so that the Moors, whom he hated as much as the Portuguese did, might be for ever excluded from that place. All this was agreed to, and, as a testimonial of his friendship to the Christians, he caused a cross, ornamented with the arms of Portugal, to be erected in a conspicuous part of the city of Hudia, where he then resided. Having


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two great causes, which conspire with each other to shorten life, says lord Verulam, are first

The internal spirit, which like a gentleflame, wastes the body down to death:—And secondly, the external air, that parches the body up to ashes:—which two enemies attacking us on both sides of our bodies together, at length destroy our organs, and render them unfit to carry on the functions of life."

This being the state of the case; the road to Longevity was plain; nothing more being required, says his lordship,


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50 he enquired of all his ministers respecting it, one said, "In the West there is a deity whose name is Foe: is it he of whom your majesty has dreamed?"

Messengers were then sent to the kingdom Tien-lo, to enquire respecting their religion; to obtain their books, and bring some of their Sha-muen, [priests.]

The Sha-muen said that Foe was fifteen cubits tall, of a yellow golden colour, his neck large, and that he shone like the sun and moon. He is capable of endless transformations. There is no place to which he cannot go; he can understand all things, and he greatly commiserates, and delivers, the multitude of living men.

The above account is accompanied by an engraving, representing Foe, sitting cross-legged on a pedestal, and two of his pupils by his side. Around the head of each are diverging rays of light.

They speak of three appearances of Foe: the first, Nan-mo-o-mi-to-foe, who presided over the state of things that preceded the present heavens and earth. The se-


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 thus succeeded in his mission, COELLO was forced by stress of weather upon the coast of Pahang, where he was received in a friendly manner by the king, who voluntarily submitted to bc- come a vassal to the crown of Portugal, and to pay a cup of gold as an annual tribute. This was done more from hatred to the king of Bintang than from love to the Portuguese.

The kingdom of Siam at that time was one of the greatest in the East, the two other of greater consequence being China and Bisnagar. The great river Menam runs through the middle from North to South, having its source in the great lake of Chiamay, in lat 30° N., and its mouth in lat 13° N., so that the length of this kingdom is 330 leagues. On the west it joins Bengal, on the south Malacca, on the north China, and on the cast Cambodia. The territory contains both moun- tains and plains, and it is inhabited by many different races of people, some of whom are extremely cruel and bar- barous, and even feed on human flesh. Among these, the Guci ornament themselves with figures impressed with hot irons. Siam abounds in elephants, cattle, and buffaloes. It has many sea-ports and populous cites, Hudia being the metropolis or residence of the Court. The Siamese build sumptuous tem- ples, in which they have images of vast size. They are very religious, sparing in their diet, much given to divination, and addicted to the study of astrology. The country is extremely fertile, and abounds in gold, silver, and other metals. The memorable services of the subjects are recorded, that they may be read to the kings.

In the year 1518, the king of Bintang again attacked Malacca by land, with 1,500 men and many elephants, while 60 vessels blockaded the harbour. The Portuguese garrison consisted only of 200 men, many of whom were sick, but the danger cured them of their fevers, and every one ran to repel the enemy. After a severe encounter of three hours, the


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 enemy was repulsed with great loss. He continued, however, before the town for three weeks, and then retired, having lost 330 men, while 18 of the Portuguese were slain. On the arrival of reinforcements, having been much injured by fre- quent inroads from the fort of Muar, not far from Malacca, the Portuguese took that place by assault, killing most of the garrison, which consisted of 800 Moors, and after securing the spoil burnt Muar to the ground. There were 300 cannons at this place, some of which were brass. Nothing more of any note happened this year, except that DIEGO PACHECO with most of his men were lost in two ships, which went in search of the Island of Gold, which probably is Japan.

In the year 1519, ANTONIO CORREA concluded a treaty of amity and commerce with the king of Pegu, which was mutually sworn to between him and the king and ministers, assisted by the priests of both nations, Catholic and Pagan. The heathen priest was called the grand RAULIM, who, after the treaty or capitulation was read, made according to their custom in the golden mine, began to read from a book, and then taking some yellow paper, a colour dedicated to holy purposes, and some sweet-smelling leaves impressed with cer- tain characters, set both on fire; after which, holding the hands of the minister over the ashes, he pronounced some words which rendered the oath inviolable. The metropolis of the kingdom is called Bagou, corruptly called Pegu, which name is likewise given to the kingdom. It has the Bay of Bengal on the west, Siam on the east, Malacca on the south, and Arracan on the north. This kingdom is almost 100 leagues in length, and in some places of the same breadth, not including the conquered provinces. The land is plain, well watered, and very fertile, producing abundance of provisions of all kinds, particularly cattle and grain. It has many tem- ples, with a prodigious multitude of images, and a vast number of ceremonies.

At this time GEORGE ALBUQUERQUE was sent to Suma- tra, on purpose to restore a king of Pisang, who had been


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 but to repair the waste committed by the internal spirit, by making the substance of it more thick and dense, by a regular course of opiates on one side, and by refrigerating the heat of it on the other, by three grains and a half of salt-petre every morning before you got up. -

Still this frame of ours was left exposed to the inimical assaults of the air without;—but this was fenced off again by a course of greasy unctions, which so fully saturated the pores of the skin, that no spicula could enter;—nor could any one get out.—This put a stop to all perspiration, sensible and insensible, which being the cause of so many scurvy distempers—a course of glisters was requisite to carry off redundant humours,—and render the system compleat.


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Author:Frank Cyril Shaw Davison

Novels

 * Sidonie (1921)
 * Solo (1924)
 * Hare and Tortoise (1925)
 * Meanwhile (1927)

Plays

 * The Deuce (1923) (translated from German and adapted by Davison)
 * The Flight to Venice (1923) (translated from German and adapted by Davison)

title: Author:Frank Cyril Shaw Davison


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 view than this, it seems to us, can be consistent with the Divine character; and, therefore, man's fear of an event which is the natural conseqnence of his existence in this world, must be a feeling entirely opposed to the Divine intention. Men have declined from that primeval character in which the purposes of Providence, above adverted to, were thoroughly understood. If men loved God more truly, they would know the beautiful laws of His providence with more certainty; and, in that case, death would not be feared as an evil, but be regarded as the orderly means for transferring the "living soul" from the material body to the spiritual world. "There is no fear in love; but perfect love casteth out fear; because fear hath torment." Fear is a feeling which has fixed itself upon men, in consequence of transgression and the evil into which they are now born: it is the partner of conscious guilt: the innocent do not feel it: it does not haunt the infant, or the wise and good: true religion, with its light and life, removes this "torment" from the mind, and gives an antepast of those spiritual things which it has been revealed to teach.

The Lord has most encouragingly said, "If a man keep my saying, he shall never see death;" and again, "Whosoever liveth and believeth in me shall never die." Those who thus obey, who live and believe, know and feel the fact of their immortality so well that the fear of death is with them an impossibility. Their bodies may suffer disease; they will surely experience separation from their "earthly house," but they "never die;" and therefore they never see death; they are never distressed by the idea that the event so called will be an extinction of their life; they will regard it only as that necessary occurrence by which


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 expelled and fled to the Portuguese for protection and aid. On his arrival, having secured the co-operation and assistance of the neighbouring king of Ara, ALBUQUERQUE sent a message to the usurper desiring him to resign the kingdom to the lawful prince, who had submitted to the king of Portu- gal. GENIAL, the usurper, offered to make the same sub- mission if allowed to retain possession, but this offer was refused. ALBUQUERQUE then attacked GENIAL in his fort, which was scaled and the gate broken open; yet the usurper and thirty men valiantly defended a tower over the gateway, till GENIAL was slain by a musket-shot, on which the others immediately fled. The Portuguese troops, about 300 in num- ber, were opposed by 3,000 Moors in the market-place, assisted by some elephants. HECTOR DE SYLVEIRA endeavoured to strike one of these in the trunk with his lance, which the last put aside, and laying hold of SYLVEIRA threw him into the air, yet he had the good fortune to survive. Two other Por- tuguese soldiers had better success, as one of them killed the rider and the other wounded the elephant, on which he turned among his own party, whom he trampled to death without mercy. The Moors now retired to another post, but with the aid of the king of Ara they were completely defeated by the Portuguese, 2,000 of them being slain. In this battle ALBUQUERQUE received two wounds in his face, and four or five persons of note were killed on the side of the Portuguese, besides a great many wounded. Next day the dispossessed Prince of Pisang was reinstated with much ceremony, being made tributary to the King of Portugal, and a fort was erected at his capital, as at other places, to keep him under subjec- tion.

The island of Sumatra extends in length, from the north- west to the south-east, for about 220 leagues, by 70 in its greatest breadth, and is cut nearly in two equal parts by the equinoctial line. It is separated from Malacca by a nar-


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 What my father had to say to my lord of Verulam's opiates, his salt-petre, and greasy unctions and glisters, you shall read,—but not to day—or to morrow: time presses upon me,—my reader is impatient—I must get forwards.—You shall read the chapter at your leisure, (if you chuse it) as soon as ever the Tristrapædia is published.

Sufficeth it at present, to say, my father levelled the hypothesis with the ground, and in doing that, the learned know, he built up and established his own.


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 row strait, and its most southern point is parted from Java by one still narrower. Java is about 100 leagues long by twelve in breadth. To the cast of Sumatra is the great island of Borneo, through which likewise the equinoctial line passes, leaving two-thirds of the island the north side of the line. The maritime parts of Sumatra are flat, but the interior is full of mountains, pervaded by many large rivers, and covered by impenetrable woods which even the rays of the sun are unable to pierce. Owing to these circumstances Sumatra is very unhealthy, yet is much resorted to for its rich and valuable productions, and particularly on account of its abounding in gold. Besides gold, it produces white sandal-wood, benzoin, camphor, pepper, ginger, cinna- mon, abundance of silk, and abounds in fish and cattle. It has in one part a spring of petroleum or rock oil, and one of its mountains is a volcano. The original natives of the island are Pagans, but the Moors, who came there first as merchants, have possessed themselves of the island as lords, ever since the year 1400. Among the island tribes is one called Batas, who are of most brutal manners, and even feed on human flesh. The Moors, who dwell on the coast, use several languages, but chiefly the Malay. Their weapons are poisoned arrows, like those of the natives of Java, from whom they are descended, but they likewise use fire-arms.

This island is divided into nine kingdoms, of which Pedir was once the chief; but now that of Pacem or Pisang is the most powerful, yet its kings only continue to reign so long as it pleases the rabble.

At this time ANTONIO DE BRITO arrived at Pisang from Acheen, where his brother GEORGE DE BRITO had been slain by the Moors, with a great number of men, in a scandalous attempt to rob the sepulchres of the kings of that country of


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 a great quantity of gold they were said to contain. ANTONIO was now left by ALBUQUERQUE in the command of the new fort of Pisang, with three ships, which were afterwards of great service against a Moor who infested the coast. On his return to Malacca, of which he had the command, ALBUQUERQUE pre- pared to make war upon the king of Bintang. That island, about 40 leagues from Malacca, is 10 leagues in circum- ference, having two strong castles, and its rivers staked to prevent the access of ships, so that it was considered as almost impregnable. ALBUQUERQUE went from Malacca with 18 ves- sels and 600 men, and finding it impossible to get his ships up, he endeavoured to land his men from boats to attack one of the forts; but the water being up to their middles, and the enemy making a brave resistance, they were forced to retire, after losing twenty men, besides a great number wounded.

In the same year, 1521, ANTONIO DE BRITO sailed for the Molucca islands. These islands are in the middle of a great number of others under the equator, about 300 leagues east from Malacca. There are five principal islands to which the general name of Moluccas is applied, about 25 leagues distant from each other, the largest not exceeding six leagues in cir- cumference. The particular names of these are Ternate, Tidore, Mousell, Macquein, and Bacham. They are covered with woods and subject to fogs, and are consequently unheal- thy. These five islands produce cloves, but no kind of food; and the large island of Batochina, which is 60 leagues long, produces food but no cloves. In some of these islands, particularly Ternate, there are burning mountains. The chief subsistence of the people is of a kind of meal made from the bark of certain trees resembling the palm. There are certain canes that have a liquor in their hollows between the joints,


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whole secret of health, said my father, beginning the sentence again, depending evidently upon the due contention betwixt the radical heat and radical moisture within us;—the least imaginable skill had been sufficient to have maintained it, had not the school-men confounded the task, merely (as Van Helmont, the famous chymist, has proved) by all along mistaking the radical moisture for the tallow and fat of animal bodies.

Now the radical moisture is not the tallow or fat of animals, but an oily and balsamous substance; for the fat and tallow, as also the phlegm or watery


text: User:SnowyCinema/P/Solo

title: User:SnowyCinema/P/Solo


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 which is delightful to drink. Though the country abounds in animals, the natives cat very little flesh, but live chiefly on fish, which their seas produce inexhaustibly. They are very warlike and by no means affable, and are most expert both in running and swimming. Their religion is idolatrous, but we have no account whatever respecting their origin. The Moors had possessed themselves of this country not long before the coming of the Portuguese, as a Mahometan priest who had come along with the first of the Moorish invaders was still alive at the arrival of BRITO.

The following account of a struggle which the Portuguese had with the Chinese may not be uninteresting:—

In one of the former years, FERDINANDO PEREZ DE ANDRADA had established a trade at Quan-tung, or Canton, on China, which was so exceedingly profitable that every one was eager to engage in it. In the present year, 1521, SIMON DE AN- DRADA was sent by SEQUEIRA to China with five ships, and cast anchor in the port of the island of Tamou opposite to Canton, where his brother had been formerly. The Portuguese am- bassador to the Emperor of China still remained at that place, but set out soon afterwards up a large river, with three vessels splendidly decorated with Portuguese colours, it being a received custom that none but those of China should be seen there, which are gules, a lion rampant. In this manner he arrived at the foot of a mountain from which that great river derives its source. This mountainous ridge, called Malexam, beginning at the bay of Cochin China on the borders of Yunnan province, runs through the three southern provinces of China, Quang-se, Quantung, (and Fo-kien, dividing them from the interior provinces, as Spain is divided from France by the Pyrenees. THOMAS PEREZ, leaving the vessels at this place, travelled northwards to the city of Nankin, where the king then was, having spent four months in the journey without stopping at any place. The emperor, however, thought proper to appoint his audience at Peking, a city far distant, to which place PEREZ accordingly followed. While on the journey, SIMON DE ANDRADA behaved himself so improperly in the island of Tamou, that an account of his proceedings was sent to court, and THOMAS PEREZ and his companions were con-