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 that vast magnitude of the Universe, which thou afterwards judgest to be too immense? If thou comprehendest it; wilt thou hold that thy apprehension extendeth it self farther than the Divine Power? wilt thou say, that thou canst imagine greater things than those which God can bring to passe? But if thou apprehendest it not, why wilt thou passe thy verdict upon things beyond thy comprehension?

All this is very well, nor can it be denied, but that Heaven may in greatnesse surpasse our imagination, as also that God might have created it thousands of times vaster than now it is; but we ought not to grant any thing to have been made in vain, and to be idle in the Universe. Now, in that we see this admirable order of the Planets, disposed about the Earth in distances proportionate for producing their effects for our advantage, to what purpose is it to interpose afterwards between the sublime Orb of Saturn and the starry Sphere, a vast vacancy, without any star that is superfluous, and to no purpose? To what end? For whose profit and advantage?

Methinks we arrogate too much to our selves, Simplicius, whilst we will have it, that the onely care of us, is the adaequate work, and bound, beyond which the Divine Wisdome and Power doth, or disposeth of nothing. But I will not consent, that we should so much shorten its hand, but desire that we may content our selves with an assurance that God and Nature are so imployed in the governing of humane affairs, that they could not more apply themselves thereto, although they had no other care than onely that of mankind; and this, I think, I am able to make out by a most pertinent and most noble example, taken from the operation of the Suns light, which whilest it attracteth these vapours, or scorcheth that plant, it attracteth, it scorcheth them, as if it had no more to do; yea, in ripening that bunch of grapes, nay that one single grape, it doth apply it self so, that it could not be more intense, if the sum of all its business had been the only maturation of that grape. Now if this grape receiveth all that it is possible for it to receive from the Sun, not suffering the least injury by the Suns production of a thousand other effects at the same time; it would be either envy or folly to blame that grape, if it should think or wish that the Sun would onely appropriate its rayes to its advantage. I am confident that nothing is omitted by the Divine Providence, of what concernes the government of humane affairs; but that there may not be other things in the Universe, that depend upon the same infinite Wisdome, I cannot, of my self, by what my reason holds forth to me, bring my self to believe. However, if it were not so, yet should I not forbear to believe the reasons laid before me by


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Author talk:David Louis Ghilchik

= sources =

Name 	David Ghilchik Birth Year 	1892 Source :
 * Dictionary of British Artists Working 1900-1950. Volume I. By Grant M. Waters. Eastbourne, England: Eastbourne Fine Art Publications, 1975. (DcBrAr 1)

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

title: Author talk:David Louis Ghilchik


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 some more sublime intelligence. In the mean time, if one should tell me, that an immense space interposed between the Orbs of the Planets and the Starry Sphere, deprived of stars and idle, would be vain and uselesse, as likewise that so great an immensity for receipt of the fixed stars, as exceeds our utmost comprehension would be superfluous, I would reply, that it is rashnesse to go about to make our shallow reason judg of the Works of God, and to call vain and superfluous, whatsoever thing in the Universe is not subservient to us.

Say rather, and I believe you would say better, that we know not what is subservient to us; and I hold it one of the greatest vanities, yea follies, that can be in the World, to say, because I know not of what use Jupiter or Saturn are to me, that therefore these Planets are superfluous, yea more, that there are no such things in rerum natura; when as, oh foolish man! I know not so much as to what purpose the arteries, the gristles, the spleen, the gall do serve; nay I should not know that I have a gall, spleen, or kidneys, if in many desected Corps, they were not shewn unto me; and then onely shall I be able to know what the spleen worketh in me, when it comes to be taken from me. To be able to know what this or that Cœlestial body worketh in me (seeing you will have it that all their influences direct themselves to us) it would be requisite to remove that body for some time; and then whatsoever effect I should find wanting in me, I would say that it depended on that star. Moreover, who will presume to say that the space which they call too vast and uselesse between Saturn and the fixed stars, is void of other mundane bodies? Must it be so, because we do not see them? Then the four Medicean Planets, and the companions of Saturn came first into Heaven, when we began to see them, and not before? And by this rule the innumerable other fixed stars had no existence before that men did look on them? and the cloudy constellations called Nebulosæ were at first only white flakes, but afterwards with the Telescope we made them to become constellations of many lucid and bright stars. Oh presumptious, rather oh rash ignorance of man!

It's to no purpose Sagredus, to sally out any more into these unprofitable exaggerations: Let us pursue our intended designe of examining the validity of the reasons alledged on either side, without determining any thing, remitting the judgment thereof when we have done, to such as are more knowing. Returning therefore to our natural and humane disquisitions, I say, that great, little, immense, small, &c. are not absolute, but relative terms, so that the self same thing compared with divers others, may one while be called immense, and another


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 "During the heavy shower! parbleu!" I cried, "you know one of the robbers."

"Who is he?"

"Hotot."

"He who served the police, and who asked leave again to enter it?"

"The same."

I told M. Henry my suspicions and remarks, and as he was convinced that I was correct, I went out instantly, that I might with all possible speed convert what was at present but presumptive evidence into proof positive. The commissary of the quarter in which the robbery had been effected, went with me to the spot, and we found in one place on the ground the deep imprint of two nailed shoes, and the earth had been indented by the weight of a man. These traces could afford precise indications; and precautions were taken that they should not be effaced. I felt perfectly assured that they were exactly fitted to Hotot's shoes, and taking Gaffré with me to him, that I might verify my suspicions without alarming the culprit, I devised the plan, which was thus executed. On getting to Hotot's residence we made a tremendous noise et the door.

"Get up, get up, we have brought the poultry." He arose, turned the key, and we stumbled into the room like men somewhat stupid with liquor.

"Hallo!" said Hotot, "allow me to pay my respects to you. You have been warming the oven early this morning."

"Yes, and we have come to you," I replied, "to finish the baking. You are very cunning," I added, showing him in its covering a purchase which we had made as we came along, "guess what we have in here."

"How can I guess?" Then, tearing the corner of the paper, I exposed the claws of a bird.

"Ah! sacre dieu!" he cried, "it is a turkey."

"Yes, a brother of yours, and, as you see, it is by


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 while imperceptible, not to say small. This being so, I demand in relation to what the Starry Sphere of Copernicus may be called over vast. In my judgment it cannot be compared, or said to be such, unlesse it be in relation to some other thing of the same kind; now let us take the very least of the same kind, which shall be the Lunar Orb; and if the Starry Orb may be so censured to be too big in respect to that of the Moon, every other magnitude that with like or greater proportion exceedeth another of the same kind, ought to be adjudged too vast, and for the same reason to be denied that they are to be found in the World; and thus an Elephant, and a Whale, shall without more ado be condemned for Chymæra's, and Poetical fictions, because that the one as being too vast in relation to an Ant, which is a Terrestrial animal, and the other in respect to the * Gudgeon, which is a Fish, and are certainly seen to be in rerum natura, would be too immeasurable; for without all dispute, the Elephant and Whale exceed the Ant and Gudgeon in a much greater proportion than the Starry Sphere doth that of the Moon, although we should fancy the said Sphere to be as big as the Copernican Systeme maketh it. Moreover, how hugely big is the Sphere of Jupiter, or that of Saturn, designed for a receptacle but for one single star; and that very small in comparison of one of the fixed? Certainly if we should assign to every one of the fixed stars for its receptacle so great a part of the Worlds space, it would be necessary to make the Orb wherein such innumerable multitudes of them reside, very many thousands of times bigger than that which serveth the purpose of Copernicus. Besides, do not you call a fixed star very small, I mean even one of the most apparent, and not one of those which shun our sight; and do we not call them so in respect of the vast space circumfused? Now if the whole Starry Sphere were one entire lucid body; who is there, that doth not know that in an infinite space there might be assigned a distance so great, as that the said lucid Sphere might from thence shew as little, yea lesse than a fixed star, now appeareth beheld from the Earth? From thence therefore we should then judg that self same thing to be little, which now from hence we esteem to be immeasurably great.

Great in my judgment, is the folly of those who would have had God to have made the World more proportinal to the narrow capacities of their reason, than to his immense, rather infinite power.

All this that you say is very true; but that upon which the adversary makes a scruple, is, to grant that a fixed star should be not onely equal to, but so much bigger than the Sun; when as they both are particular bodies situate within the


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 its feet that we know this sort of animal: do you understand me now?"

"What does he say?"

"I say it is roasted."

"Oh! it should be baked with venison fat."

"Venison fat! here look at it."

I handed the bird to him, and whilst he examined and turned it over and over, Gaffré stooped down, picked up his shoes, and put them in his hat.

"Well, and what did you give for this bit of hollow?"

"Seven bob, a hick, and eight mag."

"The d! Seven shillings and tenpence. That is the price of a pair of shoes."

"Exactly so, my boy," said the pilferer, rubbing his hands.

"Here is plenty to bite at; and how well it smells, quite deliciously, it 1s perfectly tempting! We will soon settle his business."

"Who carves? I cannot."

"Well, then, we will help you; is there & knife in the box?"

"Yes, look in the drawer."

I found a knife, and then sought an excuse to send Gaffré out. "Oh, by the way," said I, whist I laid the cloth, "you can oblige me by going to my house, and saying, that they need not wait diner for me."

"Very well, and then you will be off without me; that is no go; I shall not cut my stick until I have had some grubbery."

"But we cannot cut without drinking."

"Well, then, I will have the liquor produced."

He opened the window, and called to a vintner, "And now," he added, "you cannot play me any trick."

Gaffré was like the majority of police agents, and, except being treacherous, a good enough fellow; but a perfect gourmand. With him the belly superseded all other business; and thus, although he had obtained


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 Starry Orb: "And indeed in my opinion this Authour very pertinently questioneth and asketh: To what end, and for whose sake are such huge machines made? Were they produced for the Earth, for an inconsiderable point? And why so remote? To the end they might seem so very small, and might have no influence at all upon the Earth? To what purpose is such a needlesse monstrous * immensity between them and Saturn? All those assertions fall to the ground that are not upheld by probable reasons."

I conceive by the questions which this person asketh, that one may collect, that in case the Heavens, the Stars, and the quantity of their distances and magnitudes which he hath hitherto held, be let alone, (although he never certainly fancied to himself any conceivable magnitude thereof) he perfectly discerns and comprehends the benefits that flow from thence to the Earth, which is no longer an inconsiderable thing; nor are they any longer so remote as to appeare so very small, but big enough to be able to operate on the Earth; and that the distance between them and Saturn is very well proportioned, and that he, for all these things, hath very probable reasons; of which I would gladly have heard some one: but being that in these few words he confounds and contradicts himself, it maketh me think that he is very poor and ill furnished with those probable reasons, and that those which he calls reasons, are rather fallacies, or dreams of an over-weening fancy. For I ask of him, whether these Celestial bodies truly operate on the Earth, and whether for the working of those effects they were produced of such and such magnitudes, and disposed at such and such distances, or else whether they have nothing at all to do with Terrene mattets. If they have nothing to do with the Earth; it is a great folly for us that are Earth-born, to offer to make our selves arbitrators of their magnitudes, and regulators of their local dispositions, seeing that we are altogether ignorant of their whole businesse and concerns; but if he shall say that they do operate, and that they are directed to this end, he doth affirm the same thing which a little before he denied, and praiseth that which even now he condemned, in that he said, that the Celestial bodies situate so far remote as that they appear very small, cannot have any influence at all upon the Earth. But, good Sir, in the Starry Sphere pre-established at its present distance, and which you did acknowledg to be in your judgment, well proportioned to have an influence upon these Terrene bodies, many stars appear very small, and an hundred times as many more are wholly invisible unto us (which is an appearing yet lesse than very small) therefore it is necessary that (contradicting your self) you do


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 many dangers and so many errors. And having thus poured forth his spirit in prayer before the Great Being who gave it, he betook himself to the repose which he so much required.


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 idiot, and see that he does not bite you, to put an old proverb to shame.—This is a new incident, Mr Morton, that dead men should rise and push us from our stools. I must see that my blackguards grind their swords sharper; they used not to do their work so slovenly.—But we have had a busy day; they are tired with their bloody work, and I suppose you, Mr Morton, as well as I, are well disposed for a few hours repose."

So saying, he yawned, and taking a candle which a soldier had placed ready, saluted Morton courteously, and walked to the apartment which had been prepared for him.

Morton was also accommodated, for the evening, with a separate room. Being left alone, his first occupation was the returning thanks to Heaven for redeeming him from danger, even through the instrumentality of those who seemed his most dangerous enemies; he also prayed sincerely for the Divine assistance in guiding his course through times which held forth so


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 and accustomed to such scenes, showed great consternation at the sudden apparition, the event, and the words which preceded it. Claverhouse alone was unmoved. At the first instant of Mucklewrath's appearance, he had put his hand to his pistol, but on seeing the situation of the wounded wretch, he immediately withdrew it, and listened with great composure to his dying exclamation.

When he dropped, Claverhouse asked, in an unconcerned tone of voice—"How came the fellow here?—Speak, you staring fool," he added, addressing the nearest dragoon, "unless you would have me think you such a poltroon as to fear a dying man."

The dragoon crossed himself, and replied with a faultering voice,—"That he had escaped their notice when they removed the other bodies, as he chanced to have fallen where a cloak or two had been flung aside, and covered him."

"Take him away now, then, you gaping


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 thereof, the wish of thy heart shall be granted to thy loss, and the hope of thine own pride shall destroy thee. I summon thee, John Grahame, to appear before the tribunal of God, to answer for this innocent blood, and the seas besides which thou hast shed."

He drew his right hand across his bleeding face, and held it up to Heaven as he uttered these words, which he spoke very loud, and then added more faintly, "How long, O Lord, holy and true, doest thou not judge and avenge the blood of thy saints?"

As he uttered the last word he fell backwards without an attempt to save himself, and was a dead man ere his head touched the floor.

Morton was much shocked at this extraordinary scene, and the prophecy of the dying man, which tallied so strangely with the wish which Claverhouse had just expressed. Two of the dragoons who were in the apartment, hardened as they were,


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 before him, and presented the wild person and hideous features of the maniac so often mentioned. His face, where it was not covered with blood streaks, was ghastly pale, for the hand of death was on him. He bent upon Claverhouse eyes, in which the grey light, of insanity still twinkled, though just about to flit for ever, and exclaimed with his usual wildness of ejaculation, "Wilt thou trust in thy bow and in thy spear, in thy steed and in thy banner? And shall not God visit thee for innocent blood?—Wilt thou glory in thy wisdom, and in thy courage, and in thy might? And shall not the Lord judge thee?—Behold the princes, for whom thou hast sold thy soul to the destroyer, shall be removed from their place, and banished to other lands, and their names shall be a desolation, and an astonishment, and a hissing, and a curse. And thou, who hast partaken of the wine-cup of fury, and hast been drunken and mad because


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 and the lot has fallen on these fellows who were to murder you.—It is not the expiring pang that is worth thinking of in an event that must happen one day, and may befalbefall [sic] us on any given moment—it is the memory which the soldier leaves behind him, like the long train of light that follows the sunken sun—that is all which is worth caring for, which distinguishes the death of the brave or the ignoble. When I think of death, Mr Morton, as a thing worth thinking of, it is in the hope of pressing one day some well-fought and hard-won field of battle, and dying with the shout of viotory in my ear—that would be worth dying for, and more, it would be worth having lived for!"

At the moment when Grahame delivered these sentiments, his eye glancing with the martial enthusiasm which formed such a prominent feature in his character, a gory figure, which seemed to rise out of the floor of the apartment, stood upright


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deep was, the slumber which succeeded the agitation and embarrassment of the preceding day, that Morton hardly knew where he was when it was broken by the stamp of horses, the hoarse voice of men, and the wild sound of the trumpets blowing the reveillie. The serjeant-major immediately afterwards came to summon him, which he did in a very respectful manner, saying the General (for Claverhouse now held that rank) hoped for the pleasure of his company upon the road. In some situations an intimation is a command, and


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 Morton considered that the present occasion was one of these. He waited upon Claverhouse as speedily as he could, found his own horse saddled for his use, and Cuddie in attendance. Both were disarmed of their fire-arms, though they seemed, otherwise, rather to make part of the troop than of the prisoners; and Morton was permitted to retain his sword, the wearing which was, in those days, the distinguishing mark of a gentleman. Claverhouse seemed also to take pleasure in riding beside him, in conversing with him, and in confounding his ideas when he at tempted to appreciate his real character. The gentleness and urbanity of his general manners, the high and chivalrous sentiments of military devotion which he occasionally expressed, his deep and accurate insight into the human bosom, demanded at once the approbation and the wonder of those who conversed with him while, on the other hand, his cold indifference to military violence and cruelty


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Tongues of Flame

 * Tongues of Flame (1924), a novel by Peter Clark MacFarlane
 * Tongues of Flame (1934), a novel by Ernest Lawton Thurston

title: Tongues of Flame


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 Eston, Thomas, of Northants, pleb. , matric. 4 June, 1619, aged 17; B.A. 2 March, 1621-2, M.A. 5 June, 1624, vicar of Daventry, Northants, 1631, until his death 1635, as Easton. See Baker's Northants, 328; & Foster's Index Eccl.  Estur, Philip, s. Edward, of the Isle of Jersey, pleb. ., matric. 17 March, 1713-14, aged 18; B.A. 1717, as.  Estwick, John (Estewyke, Estewycke or Estwcke), fellow of. 1530-46, B.A. 16 May, 1528, M.A. 19 Feb., 1532-3, proctor 1542 and 1543, B. and D.D. (sup. March), 1544, principal of Alban Hall 1543-7, perhaps rector of (a moiety of) Wolford, and prebendary of St. Davids 1551. See Foster's Index Eccl. & O.H.S. iv. 256.  Estwicke, John, B.A. from ., Cambridge, 1655, as Eastwicke; incorporated 22 Feb., 1658-9, M.A. from. 18 March following.  Estwicke, Sampson, s. S., of Kingsthorp, Northants, gent. , matric. 4 April, 1674, aged 17; B.A. 1677, M.A. 1680, B.D. 1692, a minor canon of St. Paul's 1692, sacrist 1698-1702, rector of St. Helen's Bishopsgate 1701, and of St. Michael's Queenhithe 1713; died on College Hill 16 Feb., 1738-9. Rawl. ii. 228, xvi. 112; Foster's Index Eccl.; & D.N.B.  [5]

Estwick, William; B.A. from ., 9 Dec., 1647.  Etheridge, George (Ethrych, Ethryge or Edryche), scholar of. 1534, fellow 1538-9; from Thame, Oxon; B.A. 15 Feb., 1538-9, M.A. 20 June, 1543, B.Med. and admitted to practice 1545, regius professor of Greek 1553-9. See Ath. i. 546; Lansdowne MS. 982, f. 125; Lee's Thame, 527; & D.N.B.  Etheridge, William, M.A. from ., Cambridge, incorporated 11 July, 1676; vicar of Eaton, Beds, 1677, and of Chesham Bois, Bucks, 1677. See Foster's Index Eccl.

Ethersay, John, of Bucks, pleb. ., matric. 16 June, 1610, aged 19; chorister 1602-9, as Eversaye. See Bloxam, i. 32.

Etkins, James (or Atkins), rector of Winifrith, Dorset, bishop of Moray in Scotland 1677, and of Galloway 1680, until his death 28 Oct., 1687. See Ath. iv. 870; & Foster's Index Eccl.
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Etkins, Richard, of co. Worcester, pleb. , matric. 6 April, 1593, aged 17 (called Atkins in Mat. Reg.); B.A. 20 Oct., 1597, M.A. 4 June, 1600, B.D. 8 April, 1609 (incorporated at Cambridge 1609), licenced to preach 30 March, 1610, D.D. 25 June, 1618, vicar of Kensington, Middlesex, 1608. See Foster's Index Eccl.

Etton, Anthony (or Eaton), 1510. See Eston.

Etton, Guy (Eton), minorite; B.D. 29 Jan., 1534-5, archdeacon of Gloucester until the accession of Queen Mary (when he became exiled at Strasburgh), and again 1559-71, rector of Horton, co. Gloucester, 1562, vicar of St. Leonard's Shoreditch 1576, until his death, about 1577. See Lansdowne MS. 981, f. 167; Fasti, i. 98; & Foster's Index Eccl.

Ettorick, Antony, s. William, of Winborne, Dorset, gent. ., matric. Sept., 1640, aged 17; of Holt Lodge, Dorset, bar.-at-law, Middle Temple, 1652, treasurer 1678, M.P. for Christchurch, Hants, 1685-7; died in 1703; father of William 1667, and brother of Walter. See Foster's Judges and Barristers.

Ettricke, Edward, s. Edw., of Totteridge, Herts. gent. ., matric. 17 July, 1714, aged 20, fellow; student of Middle Temple 1712, admon. at Oxford 6 Aug., 1719. See Foster's Inns of Court Register.
 [15]

Ettricke, Walter, commoner of ., 1648, in which year he was expelled; (3s. William, of Barford, Dorset); collector of customs at Stockton and Sunderland, register of the Court of Admiralty 1661; purchased the estate of High Barnes, co. Durham; born 26 April, 1628; died at Bath 2 Aug., 1700. See Burrows, 551.

Ettrick, William, s. Anth., of Winborne, Dorset, arm. ., matric. 8 March, 1666-7, aged 16; bar.-at-law, Middle Temple, 1675, bencher 1679, M.P. for Poole 1685-7, and for Christchurch, Hants, in 12 parliaments, 1689 until his death 4 Dec., 1716. See Foster's Parliamentary Dictionary & Foster's Judges and Barristers.

Ettricke, William, s. William, of Sunderland, co. Durham, arm. ., matric. 15 June, 1714, aged 17; student of the Middle Temple 1714. See Foster's Inns of Court Reg.

Etty, Francis, s. Andr., of Abingdon, Berks, pleb. ., matric. 13 March, 1705-6, aged 16; B.A. 1709.

Etwall, John (Ettwall), s. William, of Ogburne St. George, Wilts, pp. ., matric. 17 Dec., 1680, aged 18.
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Etwall, John, s. William, of Horton, Wilts, paup. ., matric. 1 July, 1681, aged 17, B.A. 1685; M.A. from 1688; extra-licentiate of College of Physicians 1688, practiced at Bristol; licenced (v.g.) 21 Feb., 1692-3, to marry Sarah Baber, of Aldwick, Somerset, spinster. See Munk, i. 477.

Etwall, Thomas (Ettewell), created B.A. from 15 April, 1648, vicar of Bishops Cannings, Wilts, 1652, rector of Ogbourne St. George, Wilts, 1658. See Burrows, 39; & Foster's Index Eccl.

Etwall, William, "serv." ., matric. 22 Nov., 1650; B.A. 18 Oct., 1653. See Burrows, 86.

Etwall, William (Ettwall), "serv." ., matric. 7 Dec., 1650; B.A. 2 April, 1653; one of these names rector of Quarley, Hants, 1661-1719, and vicar of Ogbourn St. George, Wilts, 1662-1717; father of the next-named. See Foster's Index Eccl.

Etwall, William, s. William, of Quarley, Hants, pp. ., matric. 24. Jan., 1678-9, aged 17; B.A. 1682, M.A. 1685.
 [25]

Eure. See also .

Eure, John (Ewre), pleb. ., matric. 11 Dec., 1651, B.A. 6 Feb., 1654-5, M.A. 22 April, 1658, employed in the state service in the navy, admitted to Merchant Taylors' school 1647 (son of William, barber-surgeon), born in Stephen's Walbrook 10 Sept., 1632; perhaps rector of Ingatestone, Essex, 1662. See Robinson, i. 182; & Foster's Index Eccl.

Eure, John, equitis fil. ., matric. 28 March, 1655; perhaps a son of Sir William Eure, and died young.

Eure, Ralph, of co. Lincoln, militis fil. ., matric. 12 Oct., 1621, aged 17; student of Gray's Inn 1623, (as son and heir of Peter, of Washingborough, co. Lincoln., knt., deceased); licenced 27 July, 1650 (then a widower), to marry Thomazine, daughter of John Aderley, of South Mims, Middlesex; died 16 Jan. 1654; brother of Thomas 1623. See Foster's Inns of Court Reg. & London Marriage Licences, ed. Foster.

Eure, Sir Sampson (Evers), serjeant-at-law, created D.C.L. 7 Feb., 1642-3; of Gatley Park, co. Hereford, bar.-at-law, of Gray's Inn, 1617, bencher 1638 (3rd son of Sir Francis), king's serjeant 1640, attorney-general in Wales, knighted 7 Aug., 1641, M.P. for Beaumaris 1621-2, Leominster 1640 till disabled 22 Jan., 1644, speaker of the parliament at Oxford, was a sufferer in the royal cause; died in 1659. See Foster's Judges and Barristers, & Fasti, ii. 45.

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 to them who had entirely fallen; at the same time he gave them a law which, when adhered to, will save them. The contradiction consists in this, that, if men were entirely lost and God had pity on them and sent to them his Son (who is also God) to suffer and die for men and take them out of the condition in which they had been before the redemption, that condition ought to have changed; but at the same time we hear the assertion that God also gave a law to men (a law of faith and works), which if they do not follow, they perish just as much as they perished before the redemption. Thus it turns out that if obedience to the law is a condition of salvation, the salvation of men by the death of Christ is superfluous and quite useless. But, if the salvation by Christ’s death is real, obedience to the law is useless and the law itself is superfluous. It is necessary to choose one or the other, and the church teaching in reality chooses the latter, that is, it acknowledges the reality of the redemption, but, in acknowledging it, does not dare make the last necessary deduction that the law is superfluous; it does not dare do so because this law is precious and important to every man, and so it acknowledges the law only in words (and that, too, in a very indefinite manner) and carries on all the discussion in such a way as to prove the reality of the redemption and therefore the uselessness of the law. Christ’s law is in this exposition something quite superfluous, something which does not result from the essence of the whole matter, something which is not connected with the whole progress of the discussion, and so falls off by itself. That is apparent even from the manner of the expression in the heading: About the act of salvation performed by the Lord, or about the mystery of the redemption, and from the division of the chapter, in which the moral teaching occupies only a small half of the three species of salvation, and from the number of the pages which are devoted to this subject.


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Author:William Maxwell

 * William Maxwell (1784–1857), American lawyer, educator and author
 * William George Maxwell (1871–1959), British colonial administrator

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 Section 2. About the act of salvation performed by our Lord Jesus Christ, or about the mystery of the redemption.

143. How did our Lord Jesus achieve our salvation? He achieved our salvation as Christ. Christ means the Anointed. The anointed were the prophets, the high priests, and the kings. From this the Theology concludes. that Christ was a prophet, a high priest, and a king. And on this foundation the salvation through Christ and his ministration to men are divided into three parts, into the prophetic, the sacerdotal, and the regal; why do they make such a division, which, to say the least, is queer? Why is Christ called by the improper name of king, which not only God Christ, but any moral man, would not wish to accept? To this there is no other answer except that so it was written in former Catechisms. First comes: I. About the prophetic ministration of Jesus Christ.

144. Conception of the prophectic ministration of Jesus Christ and the truth of his ministration. It is proved by Holy Scripture that Christ was a prophet.

145. The way in which the Lord Jesus achieved his prophetic ministration, and the essence of his sermon. The prophetic ministration, according to the Theology, consists of two parts: of the law of faith, and of activity. For the salvation of men Christ gives the law of faith and of activity. The law of faith consists in the belief in God the Trinity, in the fall of Adam, in the incarnation, and in the redemption. The law of activity consists in self-renunciation and loving God and your neighbour.

146. This article speaks of Jesus Christ having taught a new, more perfect law in place of the law of Moses. Here is expounded the difference between the law of Christ and the law of Moses, again mainly in relation to faith. In relation to the activity there is but half a page, in which we are informed that the demands of the Gospel law are higher than the law of Moses, but nothing is said


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 as to the extent to which the execution of these demands is obligatory for salvation, or what they consist in. But, in considering the demands as put forth here, and their execution in reality, it is evident that the law of evangelical activity is not recognized as obligatory for salvation. We are told that by the law of Christ are demanded the endurance and forgiveness of offences, the love of our enemies, self-renunciation, humility, chastity, not only physical, but also spiritual; it is evident that if those are all the demands of Christ’s law of activity for salvation, not only will the human race not be saved, but there has not been, and never will be, saved one in a million. It is evident that that is said only in order not to overlook the moral teaching of Christ, and that this teaching has no place and is not wanted in the Theology.

147. Jesus Christ taught the law to all the people and for all times. That the law was given for all men and for all times is proved by texts from Scripture, that is, not by indicating that there can be no other law, but by confirming from Scripture that this law is for all men and for all times, meaning by this law only the law of faith.

148. Jesus Christ taught the only saving law which, therefore, is necessary for the attainment of eternal life. In this article the proof is given that this law gives eternal life, and that is again not proved by an elucidation of the meaning of the moral law, but by the assertion that it is confirmed by Scripture and by the holy fathers, and again the law of faith alone is meant. That is the end of the teaching about the prophetic ministration of Jesus Christ. Then follows what is most essential to the church: II. About the sacerdotal ministration of Jesus Christ, that is, about the redemption.

149. The connection with the preceding; conception of the sacerdotal ministration of Jesus Christ; truth and superiority of this ministration. Here it says:


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 “As a prophet, Christ the Saviour only announced to us the salvation, but did not then achieve the salvation itself: he enlightened our intellect with the light of true divine knowledge and bore witness that he was the real Messiah who was come to save that which was lost (Matt. xviii. 11); he also explained how he was going to save us, and how we could make his deserts our own, and pointed out to us the straight road to the eternal life. But with his work he saved us from sin and from all the consequences of sin,—with his work itself he earned the eternal life for us through his sacerdotal ministration.” (p. 133.)

“But with his work itself he saved us from sin.” There is here expressed what constitutes the whole essence of the teaching about the salvation; the sacerdotal ministration, in which are included the demands of the law of activity, was only the “announcement,” but the salvation was in the sacrifice, in his death.

“This ministration of our Saviour consisted in this, that he brought himself as an expiatory sacrifice for the sins of the world and thus reconciled us with God, freed us from sin and its consequences, and acquired eternal benefits for us.” (p. 133.)

The salvation takes place from that calculation of the divinity which was achieved independently of us. Farther down is the exposition of how it happens that Christ is the high priest, while the divinity brings the sacrifice and Christ is the victim:

“The truth of the sacerdotal ministration of our Saviour (a) was proclaimed in the Old Testament by God himself through the mouth of the prophet Daniel, speaking to the Messiah: Thou art a priest for ever after the order of Melchisedec (Psalm cx. 4); (b) was testified to by Christ the Saviour, in referring to himself the prophetic Psalm, in which he is called the priest for ever after the order of Melchisedec (Matt. xxii. 44; Mark xii. 36; Luke xx. 42); (c) finally, it was disclosed in detail by St.


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 tions, yet the manner of it is different. John, in one place describes the heavens as being rolled away like a scroll; and in another, as the stars of heaven falling to the earth. Peter, in one place, says they are to "pass away with a great noise;" and, in another, that "being on fire they shall be dissolved." Now if the heavens are to be on fire, how can they be rolled away like a scroll? If they are to be rolled away like a scroll, how can the stars be said to fall from heaven to the earth? and if they so fall, how can they be said to pass away? These difficulties necessarily arise from the literal interpretation of terms employed only in a figurative sense, and which terms really point to different parts of that general judgment to which they all refer.

It is no uncommon thing for those who believe in the destruction of the earth, to seek in the book of Revelation for evidence to support it; but how inconsistent is this. It is very true that there are phenomena therein described which seem to involve the universe in ruin; but then it is equally true that visible nature is not described to be the scene of them. That book, from its commencement to its end, is occupied, for the most part, with the relation of events which transpired in the spiritual world; and these are all written in language singularly figurative. This fact can hardly have escaped the most cursory reader; how futile, then, must be the efforts to find evidences for the destruction of nature in those narratives which were written only with the view of revealing occurrences in the other life. They cannot be explained or understood of the visible world; and they become intelligible only so far as they are understood of the interior things of the Church, of the judgments executed upon those by whom its holy teachings have been perverted, and of the restoration of heavenly light and life to the souls of men.


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 Paul in his Epistle to the Hebrews. Here he: (1) clearly and on several occasions called Jesus Christ priest, high priest, sanctifier. For example: So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to-day have I begotten thee. As he saith also in another place, Thou art a priest for ever after the order of Melchisedec (Heb. v. 5, 6); Consider the apostle and high priest of our profession, Christ Jesus (Heb, iii. 1); Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession (Heb. iv. 14-16); (2) it is explained why he is called the high priest of Melchisedec. That is due to the fact (a) that Melchisedec was not only a priest of the most high God, but also the King of Salem,—a king of righteousness and peace, and by this unusual combination of two high ministrations he predicted the unusual high priest of the king (Heb. vii. 2); (b) that Melchisedec (since Holy Scripture does not mention his family, nor the beginning and end of his life, nor his predecessor, nor heir) represents the image of Christ, the Son of God, who abideth a priest continually (v. 3); (c) finally, that, having received the tenth of the spoils from Abraham himself, he blessed all who were yet in his loins, the sons of Levi, the priests of the Old Testament, and from them received a tithe,—and since without any contradiction the lesser is blessed by the greater, he represented in himself the priesthood of Christ, which was more perfect than the Levitical priesthood of the Old Testament (v. 4-11).” (p. 134.)

Do you understand it? In this part there is noticeable not so much the indifference of the writer as to whether what he says has any sense, as an apparent desire to collect such words as can have no meaning. If any sense can be made out of this chapter it is this, that Christ sacrificed himself to God for men, and that the one who wrote the Epistle, in which he wished to express the idea that


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Author talk:Edgar Thomas Gleeson

= sources =

death
Name 	Edgar T Gleeson Social Security # 	556093048 Gender 	Male Birth Date 	2 Nov 1885 Birth Place 	California Death Date 	29 Jun 1973 Death Place 	Marin
 * State of California. California Death Index, 1940-1997. Sacramento, CA, USA: State of California Department of Health Services, Center for Health Statistics.; Place: Marin; Date: 29 Jun 1973; Social Security: 556093048

WWI
Name 	Edgar Thomas Gleeson Race 	White Birth Date 	2 Nov 1885 Residence Date 	1917-1918 Street Address 	768 Hagen St Residence Place 	San Francisco, San Francisco, California, USA Draft Board 	09 Physical Build 	Slender Height 	Medium Hair Color 	Black Eye Color 	Brown Mother 	J Gleeson
 * United States, Selective Service System. World War I Selective Service System Draft Registration Cards, 1917-1918. Washington, D.C.: National Archives and Records Administration. M1509, 4,582 rolls. Imaged from Family History Library microfilm. > Registration State: California; Registration County: San Francisco

SSDI
Name 	Edgar Gleeson Social Security Number 	556-09-3048 Birth Date 	2 Nov 1885 Issue year 	Before 1951 Issue State 	California Last Residence 	94941, Mill Valley, Marin, California, USA Death Date 	Jun 1973

census
Name 	Edgar T Gleeson Age in 1910 	34 Birth Date 	1886 Birthplace 	California Home in 1910 	San Francisco Assembly District 39, San Francisco, California, USA Sheet Number 	15a Street 	12th Avenue Race 	White Gender 	Male Relation to Head of House 	Son Marital Status 	Single Father's Birthplace 	Illinois Mother's Name 	Josephine Gleeson Mother's Birthplace 	California Native Tongue 	English Occupation 	Journalist Employer, Employee or Other 	Wage Earner Able to read 	Yes Able to Write 	Yes Enumeration District Number 	0234 Out of Work 	N Number of Weeks Out of Work 	0 Enumerated Year 	1910 Neighbors Household Members (Name) 	Age 	Relationship Josephine Gleeson 47  Head Edgar T Gleeson 	24 	Son
 * 1910 USA

title: Author talk:Edgar Thomas Gleeson


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 Christ was the Redeemer of sins, chose an obscure comparison with Melchisedec, and that the church, who accepted all the Epistles of Paul and those that are ascribed to him as writings of the Holy Ghost, has stuck to the word “high priest,” which explains nothing and gets things mixed up. The sense is that Christ brought himself as a sacrifice for men. To elucidate it, there are quoted the words of St. Gregory the Divine, St. Epiphanius, and others.

“(b) St. Gregory the Divine: ‘He was the victim and also the high priest; a priest, but also God; he presented his blood to God, but purified the whole world; he was raised to the cross, but nailed sin to the cross.’ (c) St. Epiphanius: ‘He sacrificed himself in order that, by bringing a most perfect and living sacrifice for the whole world, he might make void the sacrifices of the Old Testament; himself the victim, himself the sacrifice, himself the sacrificer, himself the king, himself the high priest, himself the sheep, himself the lamb, who became everything for our sake.’”

150. How did our Lord Jesus perform his sacerdotal ministration? His sacerdotal ministration consisted in this, that (1) men fell by their pride and disobedience. He was humble and obedient, and (2) since men had become worthy of the wrath of God, Christ took upon himself the whole wrath of God (suffered and died), and became the curse. It is impossible to express what is meant by it,—it is necessary to read the article as it is written.

“Here, as the high priest, he really sacrificed himself on the cross as an expiatory victim to God for the sins of the world, and redeemed us with his precious blood (1 Peter i. 19), so that his incarnation and his whole life on earth served only as a preparation and, as it were, a gradual ascent toward that great sacrifice. Consequently, in the Word of God and in the teaching of the church is represented to us—


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 We may be told that there is a tendency in nature towards dissolution, and that this, of itself, may be regarded as evidence of the final destruction of all things. But where is the proof of such a tendency? Dr. Cumming, in a lecture at Manchester, asserted that "Hitchcock said experiments had been made in thousands of places, and it had been found that the heat of the earth increased rapidly as they descended below that point in the earth's crust to which the sun's heat extended. The mean rate of increase had been stated by the British Association to be one degree of Fahrenheit's thermometer for every forty-five feet they bored. At this rate of increase, at sixty miles below the surface of the earth, rocks would melt. The earth was 8000 miles in diameter, and its circumference nearly 24,000 miles. About sixty miles down—the crust being very small in comparison with the 7,940 miles that remained—everything which was in the earth was liquid fire. The earth was literally a hugh bombshell; the surface upon which they lived was somewhere about sixty miles thick, and all below was one vast surging ocean of liquid fire."

These views are mere imaginations. How do they agree with the "orthodox" interpretation of the first chapter of Genesis? Surely that must be abandoned. It does not seem to have occurred to the writer to ask how an "ocean of liquid fire," 7800 miles in diameter, could exist, shut out from air by a crust of earth sixty miles in thickness.

Supposing the earth to have cooled as is here conjectured, why should it burst at a later rather than at an earlier stage of that process? Substances are diminished in bulk by cooling; that process must be still going on; there need therefore be no fear of danger from that source. "Bombshells" do not happen to contain any fire, and hence there is no analogy between what is supposed of the contents of the earth, and what is known of such shells. The experiments of Cordier, related in the New Edinburgh Philosophic Journal, with numerous details with regard to the temperature of springs and mines, go to support the idea, not of a central heat, but of a source of heat independent of that derived from the sun, situated in the ''crust of the earth.—Arctic Geology. Narrative of Discovery, etc., in the Polar Seas." By Sir John Leslie and others. Fourth edition.'' The idea is a mere invention to support a doctrine which we shall presently see Revelation has denied. It is true that matter is continually


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 “151. Especially the death of Jesus Christ as a sacrifice of redemption for our sake.” (p. 139.)

His death is the chief sacrifice of redemption for our sake. God sacrifices to God and redeems an obligation from the good God. All these are internal contradictions. There is a contradiction in every sentence, and these sentences are contradictorily combined with each other. I repeat what I said about the dogma of the Trinity. It is not exactly that I do not believe,—I do not know what there is to believe. I can believe or not believe that to-morrow a city will appear in heaven or that the grass will grow as high as the sun, but I cannot believe that to-morrow will be to-day, or that three will be one and yet three, or that pain does not pain, or that one God was divided into two and yet is one, or that the good God punishes himself and redeems from himself his own error of creation. I simply see that the one who is talking does not know how to talk or has nothing to say.

There is no rational connection. The only external connection is the references to Scripture. They give at least some kind of an explanation, not of what is being talked about, but why such terrible absurdities may be uttered. As in many preceding places, the quotations from Scripture show that the assertion of these absurdities does not take place voluntarily, but results, as in the history of the tree of the knowledge of good and evil, from a false, for the most part, crude, comprehension of the words of Scripture.

Here, for example, in confirmation of the fact that the death of Christ the God has redeemed the human race, there are quoted the passages from the Gospel. From the discourse with Nicodemus: Even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life (John iii. 14, 15).

It says “The Son of man must be lifted up.” How can that mean the redemption of the human race by


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 undergoing some change, and so are all created things; but this mutability, instead of tending to their destruction, assists their perpetuity. If change implied dissolution, then the angelic heavens might be destroyed, for the angels, as finite beings, will necessarily experience variations of state. Change is not destruction; to the mind of the philosopher it is the means of renewal, that by which nature effects her renovation. Physical science tells us that the earth has experienced a variety of changes; but it also tells us that every change has contributed something to its preservation. From the earliest strata to which geology calls attention, to the latest when man came upon the scene, the changes have been in favour of perfection, and thus towards the attainment of greater security. Other changes may occur, and convulsions be experienced, but such things do not imply that destruction which theologians suppose to be involved in the conflagration of the universe. Changes are but successions in the operations of nature, and destruction is utterly foreign to her existence. Winter is not the destruction of summer, it is only one of those mutations through which the year passes; summer comes again. The decay of flowers is not the destruction of their sweetness: in fading, their seed has been ripening, and so provision is made for its continuance. Animals die, but others succeed; the matter which composed their bodies is not destroyed, its form is changed but its elements remain, and these contribute to other uses; yea, to the building up of similar forms in the economy of nature, and so mutations perpetuate existence.

There are various intimations in speculative astronomy, such as the apparent diminution of certain stars, and the actual appearance of others from the stellar vault, together with the presumption that the earth is making nearer ap-


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 proaches to the sun, which have sometimes been adverted to as collateral evidence to support the theological theory of the earth's destruction; but it will be time enough to inquire into the bearing of the supposed phenomena upon that subject, when the scientific world are agreed about their meaning. We feel quite confident that they will never disturb the conclusion we are attempting to establish.

Destruction is contrary to the character of God and His purpose in creation. He does not create to destroy, but to preserve. Indeed, preservation is continual creation; and why should that which He has preserved for unnumbered years not be maintained for ever? Whoever thought of making anything with the intention of destroying it? The architect does not build a city, with the view of setting it on fire. The potter does not make his vessels, for the purpose of dashing them to pieces. The effort of all wise workmen is to impart duration to what they make; to do otherwise would not be an act of wisdom. Why then should an intention be attributed to God which would be considered derogatory to man? God declared creation not only to be good, but "very good." How then can He bring ruin upon a work which He has distinguished by such an epithet? God is essential love and wisdom; and who can doubt that He has made the world with as much perfection as those infinite attributes could devise? how unreasonable then is it to suppose that He will terminate its existence! Could perfect wisdom produce anything that should exclude the presence of itself? Surely something of the cause must be in the effect, and this, to some extent, is clearly visible in the frame of nature by which we are surrounded; to destroy it, therefore, would imply a censure upon the wisdom which brought it into being. It was love that moved


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their bark had come so near the castle that the king saw many a comely maiden standing at the casements. Much it irked King Gunther that he knew them not. He asked his comrade Siegfried: “Hast thou no knowledge of these maidens, who yonder are gazing downward towards us on the flood? Whoever be their lord, they are of lofty mood.”

At this Sir Siegfried spake: “I pray you, spy secretly among the high-born maids and tell me then whom ye would choose, and ye had the power.”

“That will I,” spake Gunther, the bold and valiant knight. “In yonder window do I see one stand in snow-white weeds. She is fashioned so fair that mine eyes would choose her for her comeliness. Had I power, she should become my wife.”

“Right well thine eyes have chosen for thee. It is the noble Brunhild, the comely maid, for whom thy heart doth strive and eke thy mind and mood.” All her bearing seemed to Gunther good.

Then bade the queen her high-born maids go from the windows, for it behooved them not to be the mark of strangers’ eyes. Each one obeyed. What next the ladies did, hath been told us since. They decked their persons out to meet the unknown knights, a way fair maids have ever had. To the narrow casements they


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54 came again, where they had seen the knights. Through love of gazing this was done.

But four there were that were come to land. Through the windows the stately women saw how Siegfried led a horse out on the sand, whereby King Gunther felt himself much honored. By the bridle he held the steed, so stately, good and fair, and large and strong, until King Gunther had sat him in the saddle. Thus Siegfried served him, the which he later quite forgot. Such service he had seldom done afore, that he should stand at any hero’s stirrup. Then he led his own steed from the ship. All this the comely dames of noble birth saw through the casements. The steeds and garments, too, of the lusty knights, of snow-white hue, were right well matched and all alike; the bucklers, fashioned well, gleamed in the hands of the stately men. In lordly wise they rode to Brunhild’s hall, their saddles set with precious stones, with narrow martingales, from which hung bells of bright and ruddy gold. So they came to the land, as well befit their prowess, with newly sharpened spears, with well-wrought swords, the which hung down to the spurs of these stately men. The swords the bold men bore were sharp and broad. All this Brunhild, the high-born maid, espied.

With the king came Dankwart and Hagen, too. We have heard tales told of how the knights wore costly raiment, raven black of hue. Fair were their bucklers, mickle, good and broad. Jewels they wore from the land of India, the which gleamed gloriously upon their weeds. By the flood they left their skiff without a guard. Thus the brave knights and good rode to the castle. Six and eighty towers they saw


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 God? He who will read the whole conversation with Nicodemus, will see clearly that it could not mean anything like that. It means precisely what the words themselves mean: the Son of man (meaning by “son” himself as man, or man in general) must be lifted up like the brazen serpent of Moses. By what manner of reasoning can one come to the conclusion that it means the death on the cross, or, more wonderfully still, the redemption?

The next passage adduced as a proof is the one where John says: Behold the Lamb of God, which taketh the sin of the world (John i. 29). This passage runs in Greek as follows: ἴδε, ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. This cannot be translated otherwise than: The lamb which lifts off, takes away the sin of the world. And this passage is translated by “taketh,” to which the new translations add “upon himself.” And this interpolation is regarded as a proof. The next proof is this: Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many (Matt. xx. 28).

How can this verse mean anything but that the man, he himself, or man in general, must give his life for men, for his brothers?

Farther: The good shepherd giveth his life for the sheep. I am the good shepherd. I lay down my life for the sheep (John x. 11, 14, 15).

The shepherd gives his life for his flock, just as I am doing. How does the redemption follow from that? When they ask a sign from him, similar to the manna, he says: I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world (John vi. 51). Continuing his comparison, he says that he is the only bread that men ought to eat. And this bread, that is, his example


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Rh within, three broad palaces, and one hall well wrought of costly marble, green as grass, wherein Brunhild herself sate with her courtiers. The castle was unlocked and the gates flung wide. Then ran Brunhild’s men to meet them and welcomed the strangers into their mistress’ land. One bade relieve them of their steeds and shields.

Then spake a chamberlain: “Pray give us now your swords and your shining breastplates, too.”

“That we may not grant you,” said Hagen of Troneg; “we ourselves will bear them.”

Then gan Siegfried tell aright the tale. “The usage of the castle, let me say, is such that no guests may here bear arms. Let them now be taken hence, then will all be well.”

Unwillingly Hagen, Gunther’s man, obeyed. For the strangers men bade pour out wine and make their lodgings ready. Many doughty knights were seen walking everywhere at court in lordly weeds. Mickle and oft were these heroes gazed upon.

Then the tidings were told to Lady Brunhild, that unknown warriors were come in lordly raiment, sailing on the flood. The fair and worthy maid gan ask concerning this. “Pray let me hear,” spake the queen, “who be these unknown knights, who stand so lordly in my castle, and for whose sake the heroes have journeyed hither?”

Then spake one of the courtiers: “My lady, I can well say that never have I set eyes on any of them, but one like Siegfried doth stand among them. Him ye should give fair greetings; that is my rede, in truth. The second of their fellowship is so worthy of praise


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 " LECTURE


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56 that he were easily a mighty king over broad and princely lands, and he had the power and might possess them. One doth see him stand by the rest in such right lordly wise. The third of the fellowship is so fierce and yet withal so fair of body, most noble queen. By the fierce glances he so oft doth cast, I ween he be grim of thought and mood. The youngest among them is worshipful indeed. I see the noble knight stand so charmingly, with courtly bearing, in almost maiden modesty. We might all have cause for fear, had any done him aught. However blithely he doth practice chivalry, and howso fair of body he be, yet might he well make many a comely woman weep, should he e’er grow angry. He is so fashioned that in all knightly virtues he must be a bold knight and a brave.”

Then spake the queen: “Now bring me my attire. If the mighty Siegfried be come unto this land through love of mine, he doth risk his life. I fear him not so sore, that I should become his wife.”

Brunhild, the fair, was soon well clad. Then went there with her many a comely maid, full hundred or more, decked out in gay attire. The stately dames would gaze upon the strangers. With them there walked good knights from Isenland, Brunhild’s men-at-arms, five hundred or more, who bore swords in hand. This the strangers rued. From their seats then the brave and lusty heroes rose. When that the queen spied Siegfried, now hear what the maid did speak.

“Be ye welcome, Siegfried, here in this our land! What doth your journey mean? That I fain would know.”


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Rh “Gramercy, my Lady Brunhild, that ye have deigned to greet me, most generous queen, in the presence of this noble knight who standeth here before me, for he is my liege lord. This honor I must needs forswear. By birth he’s from the Rhine; what more need I to say? For thy sake are we come hither. Fain would he woo thee, however he fare. Methink thee now betimes, my lord will not let thee go. He is hight Gunther and is a lordly king. An’ he win thy love, he doth crave naught more. Forsooth this knight, so well beseen, did bid me journey hither. I would fain have given it over, could I have said him nay.”

She spake: “Is he thy liege and thou his man, dare he assay the games which I mete out and gain the mastery, then I’ll become his wife; but should I win, ’t will cost you all your lives.”

Then up spake Hagen of Troneg: “My lady, let us see your mighty games. It must indeed go hard, or ever Gunther, my lord, give you the palm. He troweth well to win so fair a maid.”

“He must hurl the stone and after spring and cast the spear with me. Be ye not too hasty. Ye are like to lose here your honor and your life as well. Bethink you therefore rightly,” spake the lovely maid.

Siegfried, the bold, went to the king and bade him tell the queen all that he had in mind, he should have no fear. “I’ll guard you well against her with my arts.”

Then spake King Gunther: “Most noble queen, now mete out whatso ye list, and were it more, that would I all endure for your sweet sake. I’ll gladly lose my head, and ye become not my wife.”


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 God to create the world, and by wisdom He created it; how reasonable then is the conclusion that a perpetual existence must be the end of such a work! To destroy it God would have to change His nature. He could no longer have pleasure in that which He creates; and in the withdrawal of His love, its infinity would cease. We feel assured that God has not created the physical exponents of His existence for the purpose of destroying them. Regarding Him as the creator, we believe Him to be the preserver of that which He creates.

But there are many passages recorded in the Word, in which God has declared the perpetuity of His creation. Thus He said, "Once have I sworn by my holiness, that I will not lie unto David: his seed shall endure for ever, and his throne as the sun before me; it shall be established for ever as the moon." He hath "laid the foundations of the earth that it should not be removed for ever." "They that trust in the Lord shall be as mount Zion, which cannot be removed, but abideth for ever." "One generation passeth away, and another generation cometh, but the earth abideth for ever." "He built His sanctuary like high palaces, like the earth which He hath established for ever." And after calling upon the sun and moon and all created things to praise the Lord, it is added, "He hath also established them for ever; He hath made a decree which shall not pass." We also read of "the everlasting hills," and of a kingdom which shall never be destroyed—a kingdom that shall stand for ever. Surely these evidences upon the subject


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58 When the queen heard this speech, she begged them hasten to the games, as was but meet. She bade purvey her with good armor for the strife: a breastplate of ruddy gold and a right good shield. A silken surcoat, too, the maid put on, which sword had never cut in any fray, of silken cloth of Libya. Well was it wrought. Bright embroidered edging was seen to shine thereon.

Meanwhile the knights were threatened much with battle cries. Dankwart and Hagen stood ill at ease; their minds were troubled at the thought of how the king would speed. Thought they: “Our journey will not bring us warriors aught of good.”

Meanwhile Siegfried, the stately man, or ever any marked it, had hied him to the ship, where he found his magic cloak concealed. Into it he quickly slipped and so was seen of none. He hurried back and there he found a great press of knights, where the queen dealt out her lofty games. Thither he went in secret wise (by his arts it happed), nor was he seen of any that were there. The ring had been marked out, where the games should be, afore many valiant warriors, who were to view them there. More than seven hundred were seen bearing arms, who were to say who won the game.

Then was come Brunhild, armed as though she would battle for all royal lands. Above her silken coat she wore many a bar of gold; gloriously her lovely color shone beneath the armor. Then came her courtiers, who bare along a shield of ruddy gold with large broad strips as hard as steel, beneath the which the lovely maid would fight. As shield-thong there served


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Rh a costly band upon which lay jewels green as grass. It shone and gleamed against the gold. He must needs be passing bold, to whom the maid would show her love. The shield the maid should bear was three spans thick beneath the studs, as we are told. Rich enow it was, of steel and eke of gold, the which four chamberlains could scarcely carry.

When the stalwart Hagen saw the shield borne forth, the knight of Troneg spake full grim of mood: “How now, King Gunther? How we shall lose our lives! She you would make your love is the devil’s bride, in truth.”

Hear now about her weeds; enow of these she had; she wore a surcoat of silk of Azagoue, noble and costly. Many a lordly stone shone in contrast to its color on the person of the queen.

Then was brought forth for the lady a spear, sharp, heavy, and large, the which she cast all time, stout and unwieldy, mickle and broad, which on its edges cut most fearfully. Of the spear’s great weight hear wonders told. Three and one half weights of iron were wrought therein, the which scarce three of Brunhild’s men could bear. The noble Gunther gan be sore afraid. Within his heart he thought: “What doth this mean? How could the devil from hell himself escape alive? Were I safe and sound in Burgundy, long might she live here free of any love of mine.”

Then spake Hagen’s brother, the valiant Dankwart: “The journey to this court doth rue me sore. We who have ever borne the name of knights, how must we lose our lives! Shall we now perish at the hands of women in these lands? It doth irk me much, that ever


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60 I came unto this country. Had but my brother Hagen his sword in hand, and I mine, too, then should Brunhild’s men go softly in their overweening pride. This know for sure, they’d guard against it well. And had I sworn a peace with a thousand oaths, before I’d see my dear lord die, the comely maid herself should lose her life.”

“We might leave this land unscathed,” spake then his brother Hagen, “had we the harness which we sorely need and our good swords as well; then would the pride of this strong dame become a deal more soft.”

What the warrior spake the noble maid heard well. Over her shoulders she gazed with smiling mouth. “Now sith he thinketh himself so brave, bring them forth their coats-of-mail; put in the warriors’ hands their sharp-edged swords.”

When they received their weapons as the maiden bade, bold Dankwart blushed for very joy. “Now let them play whatso they list,” spake the doughty man. “Gunther is unconquered, since now we have our arms.”

Mightily now did Brunhild’s strength appear. Into the ring men bare a heavy stone, huge and great, mickle and round. Twelve brave and valiant men-at-arms could scarcely bear it. This she threw at all times, when she had shot the spear. The Burgundians’ fear now grew amain.

“Woe is me,” cried Hagen. “Whom hath King Gunther chosen for a love? Certes she should be the foul fiend’s bride in hell.”

Upon her fair white arm the maid turned back her sleeves; with her hands she grasped the shield and


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60 the golden era of Jewish literature and making of Spain the intellectual centre of all Jewry.

Solomon ibn Gabirol was not merely the first Jewish philosopher in Spain, he was the first Spanish philosopher, that is, he was the first philosophical writer in Andalusia. Ibn Badja, the first Mohammedan philosopher in Spain, was born at least a half century after Gabirol. The birth of Gabirol is generally placed in 1021 and his death in 1058, though some have put it as late as 1070.

The fate of Gabirol in the history of Jewish literature was a peculiar one. Highly celebrated as a synagogal poet in the Sephardic as well as Ashkenazic community, his fame as a great philosopher was early overshadowed by his successors, and his chief work, the "Fountain of Life," was in the course of time quite forgotten. The Arabic original was lost and there was no Hebrew translation. The Tibbonides, Judah, Samuel and Moses, who translated everything worth while in Jewish philology, science and philosophy from Arabic into Hebrew, either did not know of Gabirol's masterpiece or did not think it important enough to translate. To judge from the extant fragments of the correspondence between Samuel ibn Tibbon and Maimonides, it would seem that both were true; that is that Samuel ibn Tibbon had no access to Gabirol's "Fons Vitae," and that if he had had such access, Maimonides would have dissuaded him from translating it. Maimonides actually tells his translator 82 that the only books worth studying are those of Aristotle and his true commentators, Alexander of Aphrodisias, Themistius, Averroes. Alfarabi and Avicenna are also important, but other writings, such as those of Empedocles, Pythagoras, Hermes, Porphyry, represent a pre-Aristotelian philosophy which is obsolete, and are a waste of time. The books of Isaac Israeli on the "Elements" and on "Definitions," are no better, seeing that Israeli was only a physician and no philosopher. He is not familiar with the "Microcosmus" of Joseph ibn Zaddik, but infers from a knowledge of the man that his work is based upon the writings of the "Brothers of Purity"; and hence, we may add, not strictly Aristotelian, and not particularly important. Not a word is here said about Gabirol, apparently because Samuel ibn Tibbon had not inquired about him. But from Maimonides's judgment concerning the works of "Empedocles," we may legitimately infer that he would have been no more


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Rh poised the spear on high. Thus the strife began. Gunther and Siegfried feared Brunhild’s hate, and had Siegfried not come to Gunther’s aid, she would have bereft the king of life. Secretly Siegfried went and touched his hand; with great fear Gunther marked his wiles. “Who hath touched me?” thought the valiant man. Then he gazed around on every side, but saw none standing there.

“’Tis I, Siegfried, the dear friend of thine. Thou must not fear the queen. Give me the shield from off thy hand and let me bear it and mark aright what thou dost hear me say. Make thou the motions, I will do the deeds.”

When Gunther knew that it was Siegfried, he was overjoyed.

Quoth Siegfried: “Now hide thou my arts; tell them not to any man; then can the queen win from thee little fame, albeit she doth desire it. See how fearlessly the lady standeth now before thee.”

Then with might and main the noble maiden hurled the spear at a shield, mickle, new, and broad, which the son of Siegelind bore upon his arm. The sparks sprang from the steel, as if the wind did blow. The edge of the mighty spear broke fully through the shield, so that men saw the fire flame forth from the armor rings. The stalwart men both staggered at the blow; but for the Cloak of Darkness they had lain there dead. From the mouth of Siegfried, the brave, gushed forth the blood. Quickly the good knight sprang back again and snatched the spear that she had driven through his shield. Stout Siegfried’s hand now sent it back again. He thought: ”I will not pierce the comely


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62 maid.” So he reversed the point and cast it at her armor with the butt, that it rang out loudly from his mighty hand. The sparks flew from the armor rings, as though driven by the wind. Siegmund’s son had made the throw with might. With all her strength she could not stand before the blow. In faith King Gunther never could have done the deed.

Brunhild, the fair, how quickly up she sprang! “Gunther, noble knight, I cry you mercy for the shot.” She weened that he had done it with his strength. To her had crept a far more powerful man. Then went she quickly, angry was her mood. The noble maid and good raised high the stone and hurled it mightily far from her hand. After the cast she sprang, that all her armor rang, in truth. The stone had fallen twelve fathoms hence, but with her leap the comely maid outsprang the throw. Then went Sir Siegfried to where lay the stone. Gunther poised it, while the hero made the throw. Siegfried was bold, strong, and tall; he threw the stone still further and made a broader jump. Through his fair arts he had strength enow to bear King Gunther with him as he sprang. The leap was made, the stone lay on the ground; men saw none other save Gunther, the knight, alone. Siegfried had banished the fear of King Gunther’s death. Brunhild, the fair, waxed red with wrath. To her courtiers she spake a deal too loud, when she spied the hero safe and sound at the border of the ring: “Come nearer quickly, ye kinsmen and liegemen of mine, ye must now be subject to Gunther, the king.”

Then the brave knights laid aside their arms and paid their homage at the feet of mighty Gunther from


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Rh the Burgundian land. They weened that he had won the games by his own strength alone. He greeted them in loving wise; in sooth he was most rich in virtues.

Then the lovely maiden took him by the hand; full power she granted him within the land. At this Hagen, the bold and doughty knight, rejoiced him. She bade the noble knight go with her hence to the spacious palace. When this was done, they gave the warriors with their service better cheer. With good grace Hagen and Dankwart now must needs submit. The doughty Siegfried was wise enow and bare away his magic cloak. Then he repaired to where the ladies sate. To the king he spake and shrewdly did he this: “Why wait ye, good my lord? Why begin ye not the games, of which the queen doth deal so great a store? Let us soon see how they be played.” The crafty man did not as though he wist not a whit thereof.

Then spake the Queen: “How hath it chanced that ye, Sir Siegfried, have seen naught of the games which the hand of Gunther here hath won?”

To this Hagen of the Burgundian land made answer. He spake: “Ye have made us sad of mind, my lady. Siegfried, the good knight, was by the ship when the lord of the Rhineland won from you the games. He knoweth naught thereof.”

“Well is me of this tale,” spake Siegfried, the knight, “that your pride hath been brought thus low, and that there doth live a wight who hath the power to be your master. Now, O noble maiden, must ye follow us hence to the Rhine.”

Then spake the fair-fashioned maid: “That may not be. First must my kith and liegemen learn of this.


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64 Certes, I may not so lightly void my lands; my dearest friends must first be fetched.”

Then bade she messengers ride on every side. She called her friends, her kinsmen, and her men-at-arms and begged them come without delay to Isenstein, and bade them all be given lordly and rich apparel. Daily, early and late, they rode in troops to Brunhild’s castle.

“Welaway,” cried Hagen, “what have we done! We may ill abide the coming of fair Brunhild’s men. If now they come into this land in force, then hath the noble maid been born to our great rue. The will of the queen is unknown to us; what if she be so wroth that we be lost?”

Then the stalwart Siegfried spake: “Of that I’ll have care. I’ll not let hap that which ye fear. I’ll bring you help hither to this land, from chosen knights the which till now ye have not known. Ye must not ask about me; I will fare hence. Meanwhile may God preserve your honor. I’ll return eftsoon and bring you a thousand men, the very best of knights that I have ever known.”

“Pray tarry not too long,” spake then the king; “of your help we be justly glad.”

He answered: “In a few short days I’ll come again. Tell ye to Brunhild, that ye’ve sent me hence.”


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the gate Siegfried hied him in his Cloak of Darkness down to the sand, where he found a skiff. Secretly the son of Siegmund embarked and drove it quickly hence, as though the wind did blow it on. None saw the steersman; the bark fared fast, impelled by Siegfried’s mighty strength. They weened a seldom strong wind did drive it on. Nay, it was rowed by Siegfried, the son of Siegelind, the fair. In the time of a day and night with might and main he reached a land full hundred rests away, or more. The people hight Nibelungs, where he owned the mighty hoard. The hero rowed alone to a broad isle, where the lusty knight now beached the boat and made it fast full soon. To a hill he hied him, upon which stood a castle, and sought here lodgment, as way-worn travelers do. He came first to a gateway that stood fast locked. In sooth they guarded well their honor, as men still do. The stranger now gan knock upon the door, the which was closely guarded. There within he saw a giant standing, who kept the castle and at whose side lay at all times his arms. He spake: “Who is it who doth knock so rudely on the gate?”

Then bold Siegfried changed his voice and spake: “I am a knight; do up the door, else will I enrage many a one outside to-day, who would liefer lie soft and take his ease.”


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 Now, the ice being broke, I felt considerable zeal in our great work, but pretended much more; and we might soon have kidnapped them all through the ingenuity of my patron, had not our next attempt miscarried, by some awkwardness or mistake of mine. The consequence was, that he was discovered fairly, and very nigh seized. I also was seen, and suspected so far, that my reverend father, my mother, and myself were examined privately. I denied all knowledge of the matter; and they held it in such a ridiculous light, and their conviction of the complete groundlessness of the suspicion was so perfect, that their testimony prevailed, and the affair was hushed. I was obliged, however, to walk circumspectly, and saw my companion the prince very seldom, who was prowling about every day, quite unconcerned about his safety. He was every day a new man, however, and needed not to be alarmed at any danger; for such a facility had he in disguising himself, that if it had not been for a pass-word which we had between us, for the purposes of recognition, I never could have known him myself.

It so happened that my reverend father was called to Edinburgh about this time, to assist with


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 his council in settling the national affairs. At my earnest request I was permitted to accompany him, at which both my associate and I rejoiced, as we were now about to move in a new and extensive field. All this time I never knew where my illustrious friend resided. He never once invited me to call on him at his lodgings, nor did he ever come to our house, which made me sometimes to suspect, that if any of our great efforts in the cause of true religion were discovered, he intended leaving me in the lurch. Consequently, when we met in Edinburgh (for we travelled not in company) I proposed to go with him to look for lodgings, telling him at the same time what a blessed religious family my reverend instructor and I were settled in. He said he rejoiced at it, but he made a rule of never lodging in any particular house, but took these daily, or hourly, as he found it convenient, and that he never was at a loss in any circumstance.

"What a mighty trouble you put yourself to, great sovereign!" said I, "and all, it would appear, for the purpose of seeing and knowing more and more of the human race."

"I never go but where I have some great purpose to serve," returned he, either in the ad-


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66 When Siegfried thus spake, it irked the warder. Meanwhile the giant had donned his armor and placed his helm upon his head. Quickly the mighty man snatched up his shield and opened wide the gate. How fiercely he ran at Siegfried and asked, how he durst wake so many valiant men? Huge blows were dealt out by his hand. Then the lordly stranger gan defend him, but with an iron bar the warder shattered his shield-plates. Then was the hero in dire need. Siegfried gan fear a deal his death, when the warder struck such mighty blows. Enow his master Siegfried loved him for this cause. They strove so sore that all the castle rang and the sound was heard in Nibelung’s hall. He overcame the warder and bound him, too.

The tale was noised abroad in all the Nibelungs’ land. Alberich, the bold, a savage dwarf, heard the fierce struggle through the mountain. He armed him quick and ran to where he found the noble stranger, as he bound the mighty giant. Full wroth was Alberich and strong enow. On his body he bare helmet and rings of mail and in his hand a heavy scourge of gold. Swift and hard he ran to where Siegfried stood. Seven heavy knobs hung down in front, with which he smote so fiercely the shield upon the bold man’s arm, that it brake in parts. The stately stranger came in danger of his life. From his hand he flung the broken shield and thrust into the sheath a sword, the which was long. He would not strike his servant dead, but showed his courtly breeding as his knightly virtue bade him. He rushed at Alberich and with his powerful hands he seized the gray-haired man by the beard. So roughly he pulled his beard, that he screamed aloud.


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Rh The tugging of the youthful knight hurt Alberich sore.

Loud cried the valiant dwarf: “Now spare my life. And might I be the vassal of any save one knight, to whom I swore an oath that I would own him as my lord, I’d serve you till my death.” So spake the cunning man.

He then bound Alberich as he had the giant afore. Full sore the strength of Siegfried hurt him. The dwarf gan ask: “How are ye named?”

“My name is Siegfried,” he replied; “I deemed ye knew me well.”

“Well is me of these tidings,” spake Alberich, the dwarf. “Now have I noted well the knightly deeds, through which ye be by right the sovran of the land. I’ll do whatso ye bid, and ye let me live.”

Then spake Sir Siegfried: “Go quickly now and bring me the best of knights we have, a thousand Nibelungs, that they may see me here.”

Why he wanted this, none heard him say. He loosed the bonds of Alberich and the giant. Then ran Alberich swift to where he found the knights. In fear he waked the Nibelung men. He spake: “Up now, ye heroes, ye must go to Siegfried.”

From their beds they sprang and were ready in a trice. A thousand doughty knights soon stood well clad. They hied them to where they saw Sir Siegfried stand. Then was done a fair greeting, in part by deeds. Great store of tapers were now lit up; they proffered him mulled wine. He gave them thanks that they were come so soon. He spake: “Ye must away with me across the flood.”


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68 Full ready for this he found the heroes brave and good. Well thirty hundred men were come eftsoon, from whom he chose a thousand of the best. Men brought them their helmets and other arms, for he would lead them to Brunhild’s land. He spake: “Ye good knights, this will I tell you, ye must wear full costly garments there at court, for many lovely dames shall gaze upon us. Therefore must ye deck yourselves with goodly weeds.”

Early on a morn they started on their way. What a speedy journey Siegfried won! They took with them good steeds and lordly harness, and thus they came in knightly wise to Brunhild’s land. The fair maids stood upon the battlements. Then spake the queen: “Knoweth any, who they be whom I see sailing yonder far out upon the sea? They have rich sails e’en whiter than the snow.”

Quoth the king of the Rhineland: “They’re men of mine, the which I left hard by here on the way. I had them sent for, and now they be come, my lady.” All eyes were fixed upon the lordly strangers.

Then one spied Siegfried standing at his vessel’s prow in lordly weeds and many other men. The queen spake: “Sir King, pray tell me, shall I receive the strangers or shall I deny them greetings?”

He spake: “Ye must go to meet them out before the palace, that they may well perceive how fain we be to see them here.”

Then the queen did as the king advised her. She marked out Siegfried with her greetings from the rest. Men purveyed them lodgings and took in charge their trappings. So many strangers were now come to the


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Rh land, that everywhere they jostled Brunhild’s bands. Now would the valiant men fare home to Burgundy.

Then spake the queen: “My favor would I bestow on him who could deal out to the king’s guests and mine my silver and gold, of which I have such store.”

To this Dankwart, King Giselher’s liegeman, answered: “Most noble queen,” spake the brave knight, “let me but wield the keys. I trow to deal it out in fitting wise; whatso of blame I gain, let be mine own.” That he was bountiful, he made appear full well.

When now Sir Hagen’s brother took the keys in charge, the hero’s hand did proffer many a costly gift. He who craved a mark received such store that all the poor might lead a merry life. Full hundred pounds he gave, nor did he stop to count. Enow walked before the hall in rich attire, who never had worn afore such lordly dress. Full sore it rued the queen when this she heard. She spake: “Sir King, I fain would have your aid, lest your chamberlain leave naught of all my store of dress; he squandereth eke my gold. If any would forfend this, I’d be his friend for aye. He giveth such royal gifts, the knight must ween, forsooth, that I have sent for death. I would fain use it longer and trow well myself to waste that which my father left me.” No queen as yet hath ever had so bounteous a chamberlain.

Then spake Hagen of Troneg: “My lady, be it told you that the king of the Rhineland hath such great store of gold and robes to give, that we have no need to carry hence aught of Brunhild’s weeds.”

“Nay, and ye love me,” spake the queen, ”let me


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Roman law has now, for a long coure of centuries, been pread over nearly all Europe. In ome countries it has formed the whole (or almot the whole) law of the tate; both as to public government, and private rights. And there is no country (not excepting even England itelf; where, at many memorable periods, a ignal oppoition has been made to the public reception of this ytem), in which it does not, in a very coniderable Rh


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70 fill twenty traveling chests with gold and silk as well, the which my hand shall give, when we are come across to Gunther’s land.”

Men filled her chests with precious stones, the while her chamberlains stood by. She would not trust the duty to Giselher’s men. Gunther and Hagen began to laugh thereat.

Then spake the queen: “With whom shall I leave my lands? This my hand and yours must first decree.”

Quoth the noble king: “Now bid draw near whom ye deem fit and we will make him steward.”

The lady spied near by one of her highest kin (it was her mother’s brother); to him the maiden spake: “Now let be commended to your care my castles and my lands, till that King Gunther’s hand rule here.”

Then twenty hundred of her men she chose, who should fare with her hence to Burgundy, together with those thousand warriors from the Nibelung land. They dressed their journey; one saw them riding forth upon the sand. Six and eighty dames they took along and thereto a hundred maids, their bodies passing fair. No longer now they tarried, for they were fain to get them hence. Ho, what great wail was made by those they left at home! In courtly wise she voided thus her land. She kissed her nearest kinsmen who were found at court. After a fair leave-taking they journeyed to the sea. To her fatherland the lady nevermore returned. Many kinds of games were seen upon the way; pastimes they had galore. A real sea breeze did help them on their voyage. Thus they fared forth


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Rh from the land fully merrily. She would not let her husband court her on the way; this pleasure was deferred until their wedding-tide in the castle, their home, at Worms, to which in good time she came right joyfully with all her knights.


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the pring of 1792, it was uggeted to me by ome mot dear and intimate friends, that, from the age and long ervices of the profeor of civil law in this univerity, it might be a meaure both agreeable to him, and acceptable beides to all concerned in the nomination, were the active duties of that chair to be dicharged, in time coming, by another; who hould, upon the gentleman's reignation, be appointed joint profeor with the right of urvivancy: and, for this purpoe, they kindly thought that the choice, without any impropriety, might Rh


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 Chaiyanuphap, whereupon [the King's Highness] rode and fought with the High Viceroy till attaining victory, was conferred with the name of Chaophaya Prap Hongsa.

In the year 955, the Year of the Snake (2136 BE), on Monday, the fifth waxing-moon day of the tenth month, [the King's Highness] ascended the Great Manor. On that occasion, being inflamed at the Mons, [He] had around a hundred Mons set upon fire. On Wednesday, the tenth waxing-moon day of the second month, [the King's Highness] proceeded in formation to take Lawaek Town and [He] mustered the hosts of triumph in Bang Khuat District. On that expedition, [He] captured the person of Phaya Sisuphan on Sunday, the first waning-moon day of the fourth month.

In the year 956, the Year of the Horse (2137 BE), [the King's Highness] marched [His] hosts to Satong Town.

In the year 957, the Year of the Goat (2138 BE), on Sunday, the third waxing-moon day of the first month, at the time of three nalika and nine bat after the dayspring, [the King's Highness] proceeded in formation to Hongsa Town. On the previous occasion, [He performed the rite of] fan mai khom nam in Lomphli District and mustered the hosts of triumph in Muang Wan District. On Monday, the thirteenth waning-moon day of the fourth month, in the wee hours of the night, having failed to approach and seize the town of Hongsa, the royal hosts proceeded back home.

In the year 958, the Year of the Monkey (2139 BE), on Tuesday, the fourth waxing-moon day of the sixth month, Laos escaped and Khun Chamueang fought with the Laos in Ta-khian Duan District. In addition, on Thursday, the sixth waxing-moon day of the third month, heavy rains hailed for three days as if being the rainy season.

In the year 961, the Year of the Pig (2142 BE), on Thursday, the eleventh waxing-moon day of the eleventh month, at the time of two nalika and eight bat after the dayspring, [the King's Highness] proceeded in formation to Tong-u Town. [He performed the rite of] fan mai khom nam in Lomphli District and mustered the osts of triumph in Wat Tan District. In addition, in that eleventh month, there took place a stellar passage: Saturn moved from Virgo to Libra. On Wednesday, the tenth waxing-moon day of the fourth month, [the King's Highness] reached Tong-u Town and [His] royal hosts advanced to take up position around thirty sen away from Tong-u Town,


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 vancement of my own power and dominion, or in thwarting my enemies."

"With all due deference to your great comprehension, my illustrious friend," said I, "it strikes me that you can accomplish very little either the one way or the other here, in the humble and private capacity you are pleased to occupy."

"It is your own innate modesty that prompts such a remark," said he. "Do you think the gaining of you to my service, is not an attainment worthy of being envied by the greatest potentate in Christendom? Before I had missed such a prize as the attainment of your services, I would have travelled over one half of the habitable globe."—I bowed with great humility, but at the same time how could I but feel proud and highly flattered? He continued. "Believe me, my dear friend, for such a prize I account no effort too high. For a man who is not only dedicated to the King of Heaven, in the most solemn manner, soul, body, and spirit, but also chosen of him from the beginning, justified, sanctified, and received into a communion that never shall be broken, and from which no act of his shall ever remove him,—the possession of such a man, I tell you, is worth kingdoms; be-


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 cause every deed that he performs, he does it with perfect safety to himself and honour to me."—I bowed again, lifting my hat, and he went on.—"I am now going to put his courage in the cause he has espoused, to a severe test—to a trial at which common nature would revolt, but he who is dedicated to be the sword of the Lord, must raise himself above common humanity. You have a father and a brother according to the flesh, what do you know of them?"

"I am sorry to say I know nothing good," said I. "They are reprobates, cast-aways, beings devoted to the wicked one, and, like him, workers of every species of iniquity with greediness."

"They must both fall!" said he, with a sigh and melancholy look: "It is decreed in the councils above, that they must both fall by your hand."

"The God of heaven forbid it!" said I. "They are enemies to Christ and his church, that I know and believe; but they shall live and die in their iniquity for me, and reap their guerdon when their time cometh. There my hand shall not strike."

"The feeling is natural, and amiable," said he, "but you must think again. Whether are the


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 bonds of carnal nature, or the bonds and vows of the Lord, strongest?"

"I will not reason with you on this head, mighty potentate," said I, "for whenever I do so it is but to be put down. I shall only express my determination, not to take vengeance out of the Lord's hand in this instance. It availeth not. These are men that have the mark of the beast in their foreheads and right hands; they are lost beings themselves, but have no influence over others. Let them perish in their sins; for they shall not be meddled with by me."

"How preposterously you talk, my dear friend!" said he. "These people are your greatest enemies; they would rejoice to see you annihilated. And now that you have taken up the Lord's cause of being avenged on his enemies, wherefore spare those that are your own as well as his? Besides, you ought to consider what great advantages would be derived to the cause of righteousness and truth, were the estate and riches of that opulent house in your possession, rather than in that of such as oppose the truth and all manner of holiness."

This was a portion of the consequence of following my illustrious adviser's summary mode of


text: Alumni Oxonienses: the Members of the University of Oxford, 1500-1714/Eston, Thomas


text: Alumni Oxonienses: the Members of the University of Oxford, 1500-1714/Estur, Philip