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Rh (2) A list of all movable property seized pursuant to subsection (1) and of the places in which they are respectively found shall be prepared by the officer of the Commission effecting the seizure and signed by him.

(3) A copy of the list referred to in subsection (2) shall be served on the owner of such property or on the person from whom the property was seized as soon as possible.

(4) Where any movable property liable to seizure under subsection (2) is in the possession, custody or control of a bank, subsections (1), (2) and (3) shall not apply and the provisions of section 37 shall apply thereto.

Further provisions relating to seizure of movable property

34. (1) Where any movable property is seized under this Act, the seizure shall be effected by removing the movable property from the possession, custody or control of the person from whom it is seized and placing it under the custody of such person or authority and at such place as an officer of the Commission of the rank of Assistant Superintendent or above may determine.

(2) Where it is not practicable, or it is otherwise not desirable, to effect removal of any property under subsection (1), the officer referred to in that subsection may leave it at the premises in which it is seized under the custody of such person as he may detail for the purpose.

(3) Notwithstanding subsection (1), when any movable property, including any movable property referred to in subsection (6), has been seized under this Act, an officer of the Commission of the rank of Superintendent or above, other than the officer who effected the seizure, may at his discretion—
 * (a) temporarily return the movable property to the owner thereof, or to the person from whose possession, custody or control it was seized, or to such person as may be entitled thereto, subject to such terms and conditions as may be imposed, and, subject, in any case, to sufficient security being furnished to ensure that the movable property shall be surrendered on the demand being made by the officer who authorized the release and that such terms and conditions, if any, shall be complied with; or


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36 :(b) return the movable property to the owner thereof, or to the person from whose possession, custody or control it was seized, or to such person as may be entitled thereto, with liberty for the person to whom the movable property is so returned to dispose of the property, such return being subject to security being furnished in an amount not less than an amount which represents the open market value of such property on the date on which it is so returned.

(4) Where any person to whom movable property is temporarily returned under paragraph (3)(a) fails to surrender such property on demand or comply with any term or condition imposed under that paragraph—
 * (a) the security furnished in respect of such property shall be forfeited; and
 * (b) that person commits an offence and shall on conviction be liable to a fine of not less than two times the amount of the security furnished by him, and to imprisonment for a term not exceeding two years.

(5) Where an order of forfeiture is made by the court in respect of property returned under paragraph (3)(b), such forfeiture shall be effected by forfeiting the security furnished by the person to whom the property was returned.

(6) When any movable property seized under this Act consists of money, shares, securities, stocks, debentures or any chose-inaction, in the possession or under the custody or control of any person other than the person against whom the prosecution is intended to be taken, the seizure shall be effected by an officer of the Commission of the rank of Assistant Superintendent or above serving an order on such person—
 * (a) prohibiting him from using, transferring, or dealing with such property; or
 * (b) requiring him to surrender the property to an officer of the Commission of the rank of Assistant Superintendent or above in the manner and within the time specified in the order.

(7) Where any movable property seized is liable to speedy decay or deterioration, or is property which cannot be maintained without difficulty, or which is not practicable to be maintained, and which cannot be dealt with under subsection (3), an officer

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


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 top of an extensive shoal, running in most directions for miles, but particularly eastwards and southwards. Mail steamers that come in to call at Messrs. Holt's factory on little Eloby, and off the mouth of the Muni River where Hatton and Cookson have a factory, come into Corisco Bay, from the north, round to the east of the Eloby islands, and leave by the same channel, which averages six fathoms; and go south, if they want to, well outside to the west of all Corisco Bay's banks. I do not know why little Eloby Island should be the inhabited one. Big Eloby is a fine, likely-looking island. I was told by a Benga on Cape Esterias that it was once inhabited, but there was a war and the inhabitants were killed and carried off as slaves, and it has not since been re-colonised.

The northern part of the bay I have had no personal experience in navigating, but, according to the "Pilot" it has its drawbacks, and according to people who have to work it, these drawbacks are by no means down in all their beauty in the charts. It was in this bay that the Benguella struck on a something. I cannot be more definite because some of my friends who ought to know say it was a wreck—the old wreck of the David MacLean; others, who ought to know, say it was rocks; anyhow she tore, then and there, a big wound in herself, and nothing but the fine seamanship of Captain Eversfield ever got her up into Cameroons River and successfully beached her and repaired her there. During her convalescence she was the haven of refuge for the unfortunate white folk of Cameroon while the mutiny of the Dahomeyan soldiers went on ashore in 1894.

There is another wreck not down in the chart, just off Alondo, the south-east point of Corisco Island; it is that of the schooner Elfie, belonging to the American Presbyterian Mission.

This Corisco Bay, when you look at it on the map, seems an ideally formed harbour, and I once heard it strongly recommended as a suitable site for a coaling station; but a glance at its chart will show you it is only a subtly rock-set trap for vessels, imperfect as the chart is. Its width is thirty-five miles south by west and three-quarters west. This line touches the eastern end of Corisco Island, and eastwards of it the bay is fourteen miles deep.


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 1. A Justice should not speak at an event sponsored by or associated with a political party or a campaign for political office.

2. A Justice should not speak at or otherwise participate in an event that promotes a commercial product or service, except that a Justice may attend and speak at an event where the Justice’s books are available for purchase.

3. A Justice should not speak to or participate in a meeting organized by a group if the Justice knows that the group has a substantial financial interest in the outcome of a case that is before the Court or is likely to come before the Court in the near future.

4. A Justice may attend a “fundraising event” of law-related or other nonprofit organizations, but a Justice should not knowingly be a speaker, a guest of honor, or featured on the program of such event. In general, an event is a “fundraising event” if proceeds from the event exceed its costs or if donations are solicited in connection with the event.

5. In deciding whether to speak or appear before any group, a Justice should consider whether doing so would create an appearance of impropriety in the minds of reasonable members of the public. Except in unusual circumstances, no such appearance will be created when a Justice speaks to a group of students or any other group associated with an educational institution, a bar group, a religious group, or a non-partisan scholarly or cultural group.|Consultation. A Justice may consult with or appear at a public hearing before an executive or legislative body or official: (a) on matters concerning the law, the legal system, or the administration of justice; (b) to the extent it would generally be perceived that a Justice’s judicial experience provides special expertise in the area; or (c) when the Justice is acting pro se in a matter involving the Justice or the Justice’s interest.|Organizations. A Justice may participate in and serve as a member, officer, director, trustee, or nonlegal advisor of a nonprofit organization devoted to the law, the legal


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Rh of the Commission of the rank of Superintendent or above may sell or cause to be sold the property and shall hold the proceeds of the sale, after deducting therefrom the costs and expenses of the maintenance and sale of the property, to abide the result of any proceedings under this Act.

Investigation of share, purchase account, etc.

35. (1) Notwithstanding the provisions of any other written law or any rule of law, the Public Prosecutor or an officer of the Commission of the rank of Commissioner or above as authorized by the Public Prosecutor, if he is satisfied that it is necessary for the purpose of any investigation into an offence under this Act, may authorize in writing an officer of the Commission to exercise in relation to any bank specified in the authorization all the powers of investigation set out in subsection (2).

(2) An officer of the Commission authorized under subsection (1) may, in relation to the bank in respect of which he is so authorized—
 * (a) inspect and take copies of any banker’s book, bank account or any document belonging to or in the possession, custody or control of the bank;
 * (b) inspect and take copies of any share account, purchase account, expense account or any other account of any person kept in the bank;
 * (c) inspect the contents of any safe deposit box in the bank; or
 * (d) request for any other information related to any document, account or article referred to in paragraphs (a), (b) and (c).

(3) Notwithstanding anything in subsection (2), an officer of the Commission authorized under subsection (1) may take possession of any book, document, account, title, securities or cash to which he has access under that subsection where in his opinion—
 * (a) the inspection of them, the copying of them, or the taking of extracts from them, cannot reasonably be undertaken without taking possession of them;


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38 :(b) they may be interfered with or destroyed unless he takes possession of them; or
 * (c) they may be needed as evidence in any prosecution for an offence under this Act or any other written law.

(4) Any person who wilfully fails or refuses to disclose any information or to produce any account, document or article as are referred to in subsection (1) commits an offence and shall on conviction be liable to a fine not exceeding ten thousand ringgit or to imprisonment for a term not exceeding two years or to both.

(5) Where any person discloses any information or produces any account or document or article to an authorized officer of the Commission, neither the first-mentioned person nor any other person on whose behalf or direction or as whose agent or employee, the first-mentioned person may be acting shall, on account of such disclosure or production, be liable to any prosecution, except a prosecution for an offence under section 27, for any offence under or by virtue of any law, or to any proceeding or claim by any person under or by virtue of any law, or under or by virtue of any contract, agreement or arrangement, or otherwise.

Powers to obtain information

36. (1) Notwithstanding any written law or rule of law to the contrary, an officer of the Commission of the rank of Commissioner and above, if he has reasonable ground to believe, based on the investigation carried out by an officer of the Commission, that any property is held or acquired by any person as a result of or in connection with an offence under this Act, may by written notice—
 * (a) require that person to furnish a statement in writing on oath or affirmation—
 * (i) identifying every property, whether movable or immovable, whether within or outside Malaysia, belonging to him or in his possession, or in which he has any interest, whether legal or equitable, and specifying the date on which each of the properties so identified was acquired and the manner in which it was acquired, whether by way of any dealing, bequest, devise, inheritance, or any other manner;


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Page:Poetry, a magazine of verse, Volume 7 (October 1915-March 1916).djvu/15

Days Carl Sandburg

Sketch—Nocturne—Alone—Monotone—Harvest Moon—Joy—The Great Hunt—Days—Handfuls—They Will Say—A Fence—The Poor—Killers—Choose—Kin—Places—Our Prayer of Thanks.

Songs Sara Teasdale

Leaves—Morning—The Answer.

Pictures—A New England Church Wilton Agnew Barrett

The Scarlet Thread Charles H. Musgrove

Mirella Dances Author:Lee Wilson DoddLee Wilson Dodd

Three Poems T. S. Eliot

The Transcript—Aunt Helen—Cousin Nancy

Images I-VI Richard Aldington

Slavic Songs Florence Randal Livesay

Ruthenian Folk Song—The Cossack—Where Luck Lies—The Lover—Before the Wedding.

Editorial Comment

Our Birthday—Poetic Drama—At the Fair—Robert Bridges' New Book—Reviews.

Our Contemporaries

What Would Walt Think?—Partisan Verdict

Prize Announcements—Notes


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Rh ::(ii) identifying every property sent out of Malaysia by him during such period as may be specified in the notice;
 * (iii) setting out the estimated value and location of each of the properties identified under subparagraphs (i) and (ii), and if any of such properties cannot be located, the reason therefor;
 * (iv) stating in respect of each of the properties identified under subparagraphs (i) and (ii) whether the property is held by him or by any other person on his behalf, whether it has been transferred, sold to, or kept with any person, whether it has been diminished in value since its acquisition by him, and whether it has been commingled with other property which cannot be separated or divided without difficulty;
 * (v) setting out all other information relating to his properties, business, travel, or other activities as may be specified in the notice; and
 * (vi) setting out all his sources of income, earnings or assets;
 * (b) require any relative or associate of the person referred to in paragraph (1)(a), or any other person whom the officer of the Commission of the rank of Commissioner and above has reasonable grounds to believe is able to assist in the investigation, to furnish a statement in writing on oath or affirmation—
 * (i) identifying every property, whether movable or immovable, whether within or outside Malaysia, belonging to him or in his possession, or in which such person has any interest, whether legal or equitable, and specifying the date on which each of the properties identified was acquired, whether by way of any dealing, bequest, devise, inheritance, or any other manner;
 * (ii) identifying every property sent out of Malaysia by him during such period as may be specified in the notice;


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 system, or the administration of justice and may assist such an organization in the management and investment of funds. A Justice may make recommendations to public and private fund-granting agencies about projects and programs concerning the law, the legal system, and the administration of justice.|Arbitration and Mediation. A Justice should not act as an arbitrator or mediator or otherwise perform judicial functions apart from the Justice’s official duties unless authorized by law.|Practice of Law. A Justice should not practice law and should not serve as a family member’s lawyer in any forum. A Justice may, however, act pro se and may, without compensation, give legal advice to and draft or review documents for a member of the Justice’s family.}}|A Justice may participate in and serve as an officer, director, trustee, or nonlegal advisor of a nonprofit civic, charitable, educational, religious, or social organization, subject to the following limitations:1. A Justice should not serve if it is likely that the organization will either be engaged in proceedings that would ordinarily come before the Justice or be regularly engaged in adversary proceedings in any court.

2. A Justice should not give investment advice to such an organization but may serve on its board of directors or trustees even though it has the responsibility for approving investment decisions.| A Justice may assist nonprofit law-related, civic, charitable, educational, religious, or social organizations in planning fundraising activities and may be listed as an officer, director, or trustee. Use of a Justice’s name, position in the organization, and judicial designation on an organization’s letter head, including when used for fundraising or soliciting members, is permissible if comparable information and designations are listed for others. Otherwise, a Justice should not personally participate in fundraising activities, solicit funds for any organization, or use or knowingly permit the use of the prestige of judicial office for that purpose. A Justice should not personally participate in membership solicitation if the solicitation might reasonably be perceived as coercive or is essentially a fundraising mechanism.|


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40 ::(iii) setting out the estimated value and location of each of the properties identified under subparagraphs (i) and (ii), and if any of such properties cannot be located, the reason therefor;
 * (iv) stating in respect of each of the properties identified under subparagraphs (i) and (ii) whether the property is held by him or by any other person on his behalf, whether it has been transferred, sold to, or kept with any person, whether it has been diminished in value since its acquisition by him, and whether it has been commingled with other property which cannot be separated or divided without difficulty;
 * (v) setting out all other information relating to each of the properties identified under subparagraphs (i) and (ii), and the business, travel, or other activities of such person; and
 * (vi) setting out all the sources of income, earnings or assets of such person; and
 * (c) require any officer of any bank or financial institution, or any person who is in any manner or to any extent responsible for the management and control of the affairs of any bank or any financial institution, to furnish copies of any or all accounts, documents and records relating to any person to whom a notice may be issued under paragraph (a) or (b).

(2) Every person to whom a notice is sent by the officer of the Commission of the rank of Commissioner and above under subsection (1) shall, notwithstanding any written law or rule of law to the contrary, comply with the terms of the notice within such time as may be specified therein, and any person who wilfully neglects or fails to comply with the terms of the notice commits an offence and shall on conviction be liable to imprisonment for a term not exceeding five years and to a fine not exceeding one hundred thousand ringgit.

(3) Where the officer of the Commission of the rank of Commissioner and above has reasonable grounds to believe that any officer of a public body who has been served with the written


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Rh saw a dog of this kind start to nibble at a flea—a fly attracted his attention, and he made a snatch at him; the flea called for him once more, and that forever unsettled him; he looked sadly at his flea-pasture, then sadly looked at his bald spot. Then he heaved a sigh and dropped his head resignedly upon his paws. He was not equal to the situation.

The dogs sleep in the streets, all over the city. From one end of the street to the other, I suppose they will average about eight or ten to a block. Sometimes, of course, there are fifteen or twenty to a block. They do not belong to any body, and they seem to have no close personal friendships among each other. But they district the city themselves, and the dogs of each district, whether it be half a block in extent, or ten blocks, have to remain within its bounds. Woe to a dog if he crosses the line! His neighbors would snatch the balance of his hair off in a second. So it is said. But they don’t look it.

They sleep in the streets these days. They are my compass—my guide. When I see the dogs sleep placidly on, while men, sheep, geese, and all moving things turn out and go around them, I know I am not in the great street where the hotel is, and must go further. In the Grand Rue the dogs have a sort of air of being on the lookout—an air born of be-


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 1. A Justice may hold and manage investments, including real estate and engage in other remunerative activity, but should refrain from financial and business dealings that exploit the judicial position or involve the Justice in frequent transactions or continuing business relationships with lawyers likely to appear before the Court or other persons likely to come before the Court.

2. A Justice may serve as an officer, director, active partner, manager, advisor, or employee of a business only if the business is closely held and controlled by members of the Justice’s family. For this purpose, “members of the Justice’s family” means persons related to the Justice or the Justice’s spouse within the third degree of relationship as defined in Canon 3B(6)(a), any other relative with whom the Justice or the Justice’s spouse maintains a close familial relationship, and the spouse of any of the foregoing.

3. A Justice should comply with the restrictions on acceptance of gifts and the prohibition on solicitation of gifts set forth in the Judicial Conference Regulations on Gifts now in effect. A Justice should endeavor to prevent any member of the Justice’s family residing in the household from soliciting or accepting a gift except to the extent that a Justice would be permitted to do so by the Judicial Conference Gift Regulations. A “member of the Justice’s family” means any relative of a Justice by blood, adoption, or marriage, or any person treated by a Justice as a member of the Justice’s family.

4. A Justice should not disclose or use nonpublic information acquired in a judicial capacity for any purpose unrelated to the Justice’s official duties.| A Justice may serve as the executor, administrator, trustee, guardian, or other fiduciary only for the estate, trust, or person of a member of the Justice’s family as defined in Canon 4D(3). As a family fiduciary a Justice is subject to the following restrictions:{{ordered list|list_style_type=decimal| The Justice should not serve if it is likely that as a fiduciary the Justice would be engaged in proceedings that would ordinarily come before the Justice or if the estate, trust, or {{C|7}}


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 Two rivers fall into Corisco Bay, the Muni and the Moondah. The latter runs up behind Libreville. There is a creek, the entrance to which is on the right-hand bank near the mouth of the Moondah as you enter; this runs behind Cape Esterias, in a south-east direction, and nearly communicates with the Gaboon estuary; so nearly that it is possible to utilise it as a short cut to Corisco Bay from Libreville, it being possible to drag a boat over the intervening strip of land.

The Muni is a longer and more important river than the Moondah; its outfall is north of it, opposite little Eloby Island, on the mainland shore. On a chart it looks like the usual African river turned upside down, its upper course being split up into several streams instead of lower. Both these rivers, like many others in this region, rise in the range of the Sierra del Cristal, an enormous belt of mountainous country the eastern limitations of which are at present unexplored.

A few great rivers cut through this range from sources beyond the Sierra, such as the Ogowé and the joint streams of the Mbam and Sanaga which come into the Atlantic under the names of the O'Bengo and the Boungo. The ranges round the Ogowé are the best known parts of the Sierra del Cristal; for the Ogowé places at the traveller's disposal a path, such as I have partially described, through 500 miles of it; and the Ogowé's chief affluent, the Nguni, cuts through it again from Samba south-castwards; and the Okanda's course lies, as far as that river has been ascended, in the very heart of it, going away north-east. It is a range of old volcanic origin, running in series of ridges parallel to each other, and following the long line of the continent. Its general trend is north-west and south-east. It comes down almost to the sea beach behind Batanga, and the beautiful little Loway River falls from a small cliff some twenty or thirty feet high belonging to, it on to the sea shore itself.

It is this range which gives the coast from Cameroon to Landana the marked superiority in beauty it possesses over the rest of the West Coast; excepting, of course, the splendours of Ambas Bay, which is a thing apart and out of all keeping with the Coast. These western ridges of the Sierra make a beautiful purple blue background to the splendid


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372 ing obliged to get out of the way of many carriages every day—and that expression one recognizes in a moment. It does not exist upon the face of any dog without the confines of that street. All others sleep placidly and keep no watch. They would not move, though the Sultan himself passed by.

In one narrow street (but none of them are wide) I saw three dogs lying coiled up, about a foot or two apart. End to end they lay, and so they just bridged the street neatly, from gutter to gutter. A drove of a hundred sheep came along. They stepped right over the dogs, the rear crowding the front, impatient to get on. The dogs looked lazily up, flinched a little when the impatient feet of the sheep touched their raw backs—sighed, and lay peacefully down again. No talk could be plainer than that. So some of the sheep jumped over them and others scrambled between, occasionally chipping a leg with their sharp hoofs, and when the whole flock had made the trip, the dogs sneezed a little, in the cloud of dust, but never budged their bodies an inch. I thought I was lazy, but I am a steam-engine compared to a Constantinople dog. But was not that a singular scene for a city of a million inhabitants?

These dogs are the scavengers of the city. That is their official position, and a hard one it is. However, it is their protection. But for their usefulness in partially cleansing these terrible streets, they would not be tolerated long. They eat any thing and every thing that comes in their way, from melon rinds and spoiled grapes up through all the grades and species of dirt and refuse to their own dead friends and relatives—and yet they are always lean, always hungry, always despondent. The people are loath to kill them—do not kill them, in fact. The Turks have an innate antipathy to taking the life of any dumb animal, it is said. But they do worse. They hang and kick and stone and scald these wretched creatures to the very verge of death, and then leave them to live and suffer.

Once a Sultan proposed to kill off all the dogs here, and did begin the work—but the populace raised such a howl of horror about it that the massacre was stayed. After a while,


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Rh he proposed to remove them all to an island in the Sea of Marmora. No objection was offered, and a ship-load or so was taken away. But when it came to be known that somehow or other the dogs never got to the island, but always fell overboard in the night and perished, another howl was raised and the transportation scheme was dropped.

So the dogs remain in peaceable possession of the streets. I do not say that they do not howl at night, nor that they do not attack people who have not a red fez on their heads. I only say that it would be mean for me to accuse them of these unseemly things who have not seen them do them with my own eyes or heard them with my own ears.

I was a little surprised to see Turks and Greeks playing newsboy right here in the mysterious land where the giants and genii of the Arabian Nights once dwelt—where winged horses and hydra-headed dragons guarded enchanted castles—where Princes and Princesses flew through the air on carpets that obeyed a mystic talisman—where cities whose houses were made of precious stones sprang up in a night under the hand of the magician, and where busy marts were suddenly stricken with a spell and each citizen lay or sat, or stood with weapon raised or foot advanced, just as he was, speechless and motionless, till time had told a hundred years!

It was curious to see newsboys selling papers in so dreamy a land as that. And, to say truly, it is comparatively a new thing here. The selling of newspapers had its birth in Constantinople about a year ago, and was a child of the Prussian and Austrian war.

There is one paper published here in the English language—The Levant Herald—and there are generally a number of Greek and a few French papers rising and falling, struggling up and falling again. Newspapers are not popular with the Sultan’s Government. They do not understand journalism. The proverb says, “The unknown is always great.” To the court, the newspaper is a mysterious and rascally institution. They know what a pestilence is, because they have one occasionally that thins the people out at the rate of two


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374 thousand a day, and they regard a newspaper as a mild form of pestilence. When it goes astray, they suppress it—pounce upon it without warning, and throttle it. When it don’t go astray for a long time, they get suspicious and throttle it anyhow, because they think it is hatching deviltry. Imagine the Grand Vizier in solemn council with the magnates of the realm, spelling his way through the hated newspaper, and finally delivering his profound decision: “This thing means mischief—it is too darkly, too suspiciously inoffensive—suppress it! Warn the publisher that we can not have this sort of thing: put the editor in prison!”

The newspaper business has its inconveniences in Constanti- nople. Two Greek papers and one French one were suppressed here within a few days of each other. No victories of the Cretans are allowed to be printed. From time to time the Grand Vizier sends a notice to the various editors that the Cretan insurrection is entirely suppressed, and although that


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 ward becomes involved in adversary proceedings before the Court or in a court under the Court’s jurisdiction.| While acting as a fiduciary, a Justice is subject to the same restrictions on financial activities that apply to a Justice in a personal capacity.}}| A Justice may accept appointment to a governmental committee, commission, or other position only if it is one that concerns the law, the legal system, or the administration of justice, or if appointment of a Justice is authorized by federal law. A Justice should not, in any event, accept such an appointment if the Justice’s governmental duties would tend to undermine public confidence in the integrity, impartiality, or independence of the judiciary. A Justice may participate in national, state, or local ceremonial occasions or in connection with historical, educational, and cultural activities.| A Justice should not to any substantial degree use judicial chambers, resources, or staff to engage in activities that do not materially support official functions or other activities permitted under these Canons.| A Justice may accept reasonable compensation and reimbursement of expenses for permitted activities if the source of the payments does not give the appearance of influencing the Justice’s official duties or otherwise appear improper. Expense reimbursement should be limited to the actual or reasonably estimated costs of travel, food, and lodging reasonably incurred by the Justice and, where appropriate to the occasion, by the Justice’s spouse or relative. For some time, all Justices have agreed to comply with the statute governing financial disclosure, and the undersigned Members of the Court each individually reaffirm that commitment.}}

A Justice should not: (1) act as a leader or hold any office in a political organization; (2) make speeches for a political organization or candidate, or publicly endorse or oppose a candidate for public office; or (3) solicit funds for, pay an assessment to, or make a contribution to a political organization or candidate, or attend or purchase a ticket for a dinner or other event sponsored by a political organization or candidate. A Justice should resign the judicial office if he or she becomes a candidate in a primary or general election for any office. A Justice should not engage in other political activity. This provision does not prevent a Justice from engaging in activities described in Canon 4.


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 band of forest that runs behind the bright yellow sands of the sea shore, which are again bordered to seaward by the white wall of surf. The mountains forming it are distinct in outline and fantastic in form, notably the one behind Batanga, which seen from seaward takes the exact form of a kneeling elephant. Its height is 1707 feet and I am told there is another one of almost identical shape in the same parallel of latitude on the East African Coast. It was first ascended by Sir Richard Burton, since then Mr. Newberry of Batanga has been up it. He tells me the view from the summit to the cast is into a mountainous country as far as eye can see. Several of the other peaks of this range that have been measured, and are visible from the sea, are higher than the Elephant. The Mitre, inland from Cape St. John, is 3940 feet; the highest of a stretch of hills called the Seven Hills, but belonging to one range, is 2786 feet. Mount Alouette is 3415 feet but none are so striking in form as Mount Elephant.

Behind Corisco Bay the range takes a trend inland, in a direction nearly at right angles to the shore, going inland to the south-east by south; but the details of its peaks are not known, this district being little explored. The range seems to turn more eastward still behind Cape Esterias, and runs towards, and unites with, that part of the Sierra del Cristal that cuts the course of the Ogowé some 170 miles from the sea at Talagouga; only a few isolated bubble-shaped hills, like Mount Sangatao, being in the Ogowé delta region. The position of this range when I struck its western flank, coming across from the Ogowé to the Rembwé, was some 140 to 150 miles inland, the main chain of this part lying to the eastward of where I was. The Rembwé cuts through a portion of it just above Agonjo, but the Rembwé itself rises in the range. The 'Como, which it joins with at 'Como Point to form the Gaboon estuary, is said to rise inlands behind this range, and is formed like the Muni by several streams uniting. Obanjo told me, when I was at Ajongo, that the range was going from there in a north by east direction, but of the upper part of the 'Como little or nothing is personally known by white men.

The inhabitants of the shores and hinterland of Corisco Bay are a wild set of savages of several tribes. The Benga were once


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376 charcoal fire to cook. When it was done, he laid it aside and a dog walked sadly in and nipped it. He smelt it first, and probably recognized the remains of a friend. The cook took it away from him and laid it before us. Jack said, “I pass”—he plays euchre sometimes—and we all passed in turn. Then the cook baked a broad, flat, wheaten cake, greased it well with the sausage, and started towards us with it. It dropped in the dirt, and he picked it up and polished it on his breeches, and laid it before us. Jack said, “I pass.” We all passed. He put some eggs in a frying pan, and stood pensively prying slabs of meat from between his teeth with a fork. Then he used the fork to turn the eggs with—and_ brought them along. Jack said “Pass again.” All followed suit. We did not know what to do, and so we ordered a new ration of sausage. The cook got out his wire, apportioned a proper amount of sausage-meat, spat it on his hands and fell to work! This time, with one accord, we all passed out. We paid and left. That is all I learned about Turkish lunches. A Turkish lunch is good, no doubt, but it has its little drawbacks.

When I think how I have been swindled by books of Oriental travel, I want a tourist for breakfast. For years and years I have dreamed of the wonders of the Turkish bath; for years and years I have promised myself that I would yet enjoy one. Many and many a time, in fancy, I have lain in the marble bath, and breathed the slumbrous fragrance of Eastern spices that filled the air; then passed through a weird and complicated system of pulling and hauling, and drenching and scrubbing, by a gang of naked savages who loomed vast and vaguely through the steaming mists, like demons; then rested for a while on a divan fit for a king; then passed through another complex ordeal, and one more fearful than the first; and, finally, swathed in soft fabrics, been conveyed to a princely saloon and laid on a bed of eider down, where eunuchs, gorgeous of costume, fanned me while I drowsed and dreamed, or contentedly gazed at the rich hangings of the apartment, the soft carpets, the sumptuous furniture, the pictures, and drank deli-


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 the ruling race among them, but they have diminished rapidly of late years. The country is very rich in rubber and ebony, which is bought by the Benga native traders, and M'pongwe, and sold to the white traders at Eloby and Cocoa Beach.

Those traders who know the inland tribes describe them as savage and treacherous. The Fans are coming down through this part of the country to the beach all the way along from Batanga to the Gaboon estuary. I cannot hold out much hope that they will enlighten or ameliorate the manners and customs of the older inhabitants as regards trade, but they can teach them a thing or two worth knowing in the way of activity and courtesy. That they will suffer the same extinction that the previous migrants to the Coast have suffered, there is no reason to doubt, for they will be under similar conditions; and Mr. Ibea and myself agree again, that there is something inimical to human life, black or white, in the immediate Coast region of West and South-West Africa, as far down as Congo: and the interior tribes also join us in our opinion. Many times have I, and others, been told by interior tribes that there is a certain air which comes from the sea that kills men—that is just their way of putting it. I call it Paludisme Malariæ, which is just my way of putting it, and of course I fancy that it comes from the rotting, reeking swamp land and lagoons, and not from the sea. Anyhow, white men and black feel it, and suffer and die.


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Rh cious coffee, smoked the soothing narghili, and dropped, at the last, into tranquil repose, lulled by sensuous odors from unseen censers, by the gentle influence of the narghili’s Persian tobacco, and by the music of fountains that counterfeited the pattering of summer rain.

That was the picture, just as I got it from incendiary books of travel. It was a poor, miserable imposture. The reality is no more like it than the Five Points are like the Garden of Eden. They received me in a great court, paved with marble slabs; around it were broad galleries, one above another, carpeted with seedy matting, railed with unpainted balustrades, and furnished with huge rickety chairs, cushioned with rusty old mattresses, indented with impressions left by the forms of nine successive generations of men who had reposed upon them. The place was vast, naked, dreary; its court a barn, its galleries stalls for human horses. The cadaverous, half nude varlets that served in the establishment had nothing of poetry in their appearance, nothing of romance, nothing of Oriental splendor. They shed no entrancing odors—just the contrary. Their hungry eyes and their lank forms continually suggested one glaring, unsentimental fact—they wanted what they term in California “a square meal.”

I went into one of the racks and undressed. An unclean starveling wrapped a gaudy table-cloth about his loins, and hung a white rag over my shoulders. If I had had a tub then, it would have come natural to me to take in washing. I was then conducted down stairs into the wet, slippery court, and the first things that attracted my attention were my heels. My fall excited no comment. They expected it, no doubt. It belonged in the list of softening, sensuous influences peculiar to this home of Eastern luxury. It was softening enough, certainly, but its application was not happy. They now gave me a pair of wooden clogs—benches in miniature, with leather straps over them to confine my feet (which they would have done, only I do not wear No. 13s.) These things dangled uncomfortably by the straps when I lifted up my feet, and came down in awkward and unexpected places when I put them on


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 Mr. Andrew M. Lawrence

Miss Juliet Goodrich

Mr. Henry H. Walker

Mr. Charles Derring

Mr. Jas. Heresy Peirce

Mr. Chas. L. Freer

Mrs. W. F. Dummer

Mr. Jas. P. Whedon

Mr. Arthur Heun

Mr. Edward F. Carry

Mrs. Geo. M. Pullman

Mr. Cyrus H. McCormick (2)

Mr. F. Stuyvesant Peabody

Mr. J. J. Glessner

Mr. C. C. Curtiss

Mrs. Hermon B. Butler

Mr. Will H. Lyford

Mr. Horace S. Oakley

Mr. Barnes Mac Veagh

Mrs. K. M. H Besly

Mr. Charles G. Dawes

 * Mr. Clarence Buckingham

Mrs. Potter Palmer

Mr. Owen F. Aldis

Mr. Albert B. Dick

Mr. Albert H. Loeb (2)

The Misses Skinner

Mr. Potter Palmer

Miss Mary Rozet Smith

Misses Alice B. and Margaret D. Moran

Mrs. James B. Waller

Mr. John Borden

Mrs. H. M. Wilmarth

Mrs. Norman F. Thompson

Mrs. William Blair

Mrs. Clarence I. Peck

Mr. Clarence M. Woolley

Mr. Edward P. Russell

Mrs. Frank O. Lowden

Mr. John S. Miller

Miss Helen Louise Birch

Nine members of the Fortnightly

Six members of the Friday Club

Seven members of the Chicago Woman's Club

Mr. William L. Brown

Mr. Rufus C. Dawes

Mr. Gilbert E. Porter

Mr. Alfred L. Baker

Mr. George A McKinlock

Mr. John S. Field

Mrs. Samuel Insull

Mr. William T. Fenton

Mr. A. G. Becker

Mr. Honoré Palmer

Mr. John J. Mitchell

Mrs. F. A. Hardy

Mr. Morton D. Hull

Mr. E. P. Ripley

Mr. Ernest MacDonald Bowman

Mr. Frederic F. Bartlett

 * Mr. Franklin H. Head

Mrs. William R. Linn

Mrs. Roy McWilliams

Mr. Benjamin V. Becker

Mrs. Francis H. Leggett

Mrs. Ernest MacDonald Bowman

Mrs. Walter L. Brewster

Mr. George F. Porter

Miss Anna Marcet Haldeman

Mrs. Charles A. Chapin

Mrs. J. W. Kendrick

Mr. Arthur J. Eddy

Mr. S. O. Levinson

Others besides these guarantors who have testied to their appreciation the magazine by generous gifts are:

Mr. Edward L. Ryerson

Miss Amy Lowell

Mr. S. O. Levinson

Mr. Ernest A. Hamill

Mr. Clarance A. Burley

Mrs. F. C. Letta

Mr. Charles H. Hulburd

Mr. Charles H. Conover

Mrs. Marshall Field

 * Mr. Byron C. Smith

Mr. Stephen T. Mather

 * Deceased


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August 8th, 1895.—Weather still very rough, the two mile spit of rock running seawards from Alondo Point is a white stretch of flying foam, and the roar and thunder of it shakes the rocky cliff on which the house stands. Mr. Ibea thinks, however, that we should make Cape Esterias by nightfall, presumably because we are all sober; for he tells me an enlivening tale of how he "started from Corisco, on just such a day as this," in a boat commanded and owned by a native, who was drunk at starting and became more so. In addition to himself and this disreputable person, there were some women, and a crew of four or five men. "Shortly," says Mr. Ibea, "we were upset and I had to swim about and put them all back into the boat again. I had not got them in half-an-hour before he got the boat over again, and I again had to fetch them out of the water." Mr. Ibea is a magnificent swimmer, and a fine dashing sailor, and I wish he were coming with me instead of Eveke, and would leave Eveke to look after pastoral matters; but this I know is not possible, and it may be worse to-morrow, so I'm off, and shall spend my time keeping the Lafayette from being upset, for I cannot swim round like ten Newfoundland story-book dogs, or one Mr. Ibea, gathering people from the South Atlantic waves and replacing them on board her, or any vessel. So I take a grateful farewell of Mrs. Ibea and the


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 family at large. Mr. Ibea and his younger son, who is bubbling out conversation in Benga, as he has ever been doing since I came to the island, come with me a little way, and then we part.

I notice that the sea is rough, and the lagoons behind the beaches stink worse even than usual: no wonder the mission found it as unhealthy here as on the mainland! The fine sand blows in the wind, stinging my face—in fact it is bad weather, but I have had enough of walking to and fro along this sandy beach, while Eveke courts his mother-in-law elect, and, in order to get more time to do so, tries to frighten me about the weather.

Arrived at Nassau Bay and have the usual job of hunting out Eveke and the crew from the village, and the usual delays. We wait for the turn of the tide on Eveke's advice. It would, I am sure, have been better to have gone out before the slack, so as to have had the full tide for Esterias, but I let him have his way and wait patiently in the wooden, European-fashion built house which I learn belongs to Eveke's uncle. It does not give one the idea of being much lived in.

It is fairly clean, the walls inside are painted white, with the door and window-frames a bright cobalt blue. Cobalt blue, by the bye, seems a great feature on this island. I wonder whether a cargo of it was ever washed ashore from a wreck, or whether it is a special line of goods for "paying off" in? One rarely sees any other coloured paint. There is one other little village I have been passing through daily since I have been here, that has each house door painted with it and white paint in stripes, diagonal bands, straight bands, plain and chess-board patterns, till it's as good as names and numbers to that village. It would be far and away better for postmen and diners-out than a plan in vogue in a far away London suburb I know of, wherein the christening of the villas seems to have been done by a gardener, giving the more ordinary individual gay times for the houses are named after trees, and which particular shrub your friend lives at often slips down a hole in your memory, when you find yourself confronted by the front gates of "the Bays," "Lilacs," "Elms," "Oaks," "Laburnums," &c. This house of Eveke's uncle wants no name or


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New Books Browning, How to Know Him, by William Lyon Phelps. (Bobbs-Merrill Co.)

Rudyard Kipling—a critical study, by Cyril Falls. (Mitchell Kennerley.)

Rudyard Kipling, by John Palmer. (Henry Holt & Co.)

Charles Baudelaire—his Life, by Théophile Gautier; trans. by Guy Thorne. (Brentano's.)

The Story of Yone Noguchi, told by himself. (George W. Jacobs & Co.)

The Life and Times of Tennyson, by Thomas R. Lounsbury, L.L.D. (Yale Univ. Press.)

Reprints, Translations and Anthologies:

The Little Book of American Poets, edited by Jessie B. Rittenhouse. The Quiet Hour, edited by Fitzroy Carrington. (Houghton Mililin Co.)

Complete Poetical Works of Robert Browning. New Globe Edition, with additional poems first published in 1914, (Macmillan Co.)

Anthology of Modern Anglo-Irish Verse. Edited by Padric Gregory. (Maunsel & Co.)

The Book of Irish Poetry, edited by Alfred Perceval Graves. (F. A. Stokes Co.)

The Sanskrit Poems of Mayura, by G. Payne Quackenhos. (Columbia Univ. Press.)

The Poems of Giocoino do Lentino, edited by E. F. Langley. (Harvard Univ. Press.)

War Poems, and Other Translations, by Lord Curzon of Kedleston. Belgian Patriotic Poems, by Emile Cammaerts, trans. by Tita Brand-Cammaerts. (John Lane Co.)

Welsh Poems and Ballads, by George Borrow, with Introduction by Ernest Rhys: limited edition. (G. P. Putnam's Sons.)

American Poets on Browning, edited by W. S. Braithwaite, with introductory essay by Henry Van Dyke. (Four Seas Co.)

The House of Birth, an Anthology of Parent Love, compiled by Marion Cummings Stanley. (Mitchell Kennerley.)

Ancient English Christmas Carols, 1400 to 1700, compiled by Edith Rickert. (Duffield and Co.)

The Home Book of Verse, compiled by Burton E. Stevenson: new edition in 8 vols. (Henry Holt & Co.)


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 GLACIAL LAKES OF PUGET SOUND PRELIMINARY PAPER J. HARLEN BRETZ

On the western margin of the North American continent an uninterrupted fjord coast extends from Cross Sound in the Alaskan panhandle southward to Puget Sound in the state of Washington. The topographic expression of the whole extent of coast line is glacial, but the Strait of Juan de Fuca appears to separate this coast into (1) a region of predominant glacial erosion and (2) a region where glacial deposition much exceeded the erosion of the ice. Puget Sound is this latter region to a unit.

The complexly fingered arm of the sea known as Puget Sound lies in meridionally oriented troughs whose walls sometimes rise in sea cliffs 300 feet A.T. and whose maximum depths are approximately 1,000 feet below sea-level. To sea-level, at least, these fjord- like troughs are largely drift-walled. The larger stream valleys, lake valleys, and divides of the Puget Sound region are likewise fashioned in glacially transported material, and all share the roughly meridional orientation.

It is established that the ice of the last glaciation of Puget Sound was derived largely from snowfields to the north. The axial lines of the grooved topography parallel the striae, and the ridges and valleys are at least veneered and often deeply covered by the youngest till of the region. The Vashon ice which deposited that till sheet must have been related to the genesis of this peculiar and persistent topography in one of three ways: (1) the ice conformed closely to the ridges and grooves which were fashioned before its advent; (2) the last glaciation produced the present topography by erosion of an older and more nearly uniform drift surface; or (3) the Vashon


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378 the floor again, and sometimes turned sideways and wrenched my ankles out of joint. However, it was all Oriental luxury, and I did what I could to enjoy it.

They put me in another part of the barn and laid me on a stuffy sort of pallet, which was not made of cloth of gold, or Persian shawls, but was merely the unpretending sort of thing I have seen in the negro quarters of Arkansas. There was nothing whatever in this dim marble prison but five more of these biers. It was a very solemn place. I expected that the spiced odors of Araby were going to steal over my senses now, but they did not. A copper-colored skeleton, with a rag


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A Sting in the Tale/Chapter 4

 * Now the tax collectors and 'sinners' were all gathering round to hear him. But the Pharisees and the teachers of the law muttered, 'This man welcomes sinners, and eats with them'...
 * Jesus continued: 'There was a man who had two sons. The younger one said to his father, "Father, give me my share of the estate." So he divided his property between them.
 * 'Not long after that, the younger son got together all he had, set off for a distant country and there squandered his wealth in wild living. After he had spent everything, there was a severe famine in that whole country, and he began to be in need. So he went and hired himself out to a citizen of that country, who sent him to his fields to feed pigs. He longed to fill his stomach with the pods that the pigs were eating, but no- one gave him anything.
 * 'When he came to his senses, he said, "How many of my father's hired men have food to spare, and here I am starving to death! I will set out and go back to my father and say to him: Father, I have sinned against heaven and against you. I am no longer worthy to be called your son; make me like one of your hired men." So he got up and went to his father.
 * 'But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him.
 * 'The son said to him, "Father, I have sinned against heaven and against you. I am no longer worthy to be called your son. [Make me like one of your hired men.]"
 * 'But the father said to his servants, "Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. Bring the fattened calf and kill it. Let's have a feast and celebrate. For this son of mine was dead and is alive again; he was lost and is found.’ So they began to celebrate.
 * 'Meanwhile, the older son was in the field. When he came near the house, he heard music and dancing. So he called one of the servants and asked him what was going on. "Your brother has come,” he replied, "and your father has killed the fattened calf because he has him back safe and sound.”
 * "The older brother became angry and refused to go in. So his father went out and pleaded with him. But he answered his father, “Look! All these years I’ve been slating for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends. But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!"
 * ”'My son," the father said, "you are always with me, and everything I have is yours. But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.”’
 * Luke 15:1-2, 11-32

When personal relationships break down it's usually by one of two routes.

Sometimes relationships are blown apart by 'the big row'. In a marriage, perhaps, it's the discovery of an adulterous affair that is the trigger. In an ordinary friendship it might be some other kind of dispute or injury that inflames tempers. But whatever the precise details, the resulting rift is sudden and explosive. One party tells the other, 'I never want to see you again. Drop dead. Get lost.' Anyone who has experienced this kind of rift in a relationship knows well enough how traumatic it feels. It is like a bereavement. A person you have loved is suddenly snatched from your side, leaving an aching void, which often fills up with bitterness, and certainly with loneliness. It's a shattering experience, and all the more shattering because it erupts into our life with so little warning. One minute everything seems fine, and then the next our whole world has fallen apart.

Devastating though that kind of relational breakdown is, however, it's not the only way it happens, nor is it the most hopeless. Sometimes relationships simply drift apart. There's no single crisis that precipitates this parting of the ways. The emotional disengagement is gradual, so gradual you almost don't notice it happening. The marriage doesn't shatter because of the assault of some external sexual temptation; it dies imperceptibly from within. The friendship isn't terminated overnight. It slides by degrees into mutual indifference. Affection cools, communication dries up, until one day we realize we've become strangers to one another; not so much hostile as apathetic; not so much angry as frigid—because this isn't 'die big row', but the 'slow freeze'. When relationships disintegrate in this second way, there's no volcanic disturbance. The result can be just as tragic and as emotionally impoverishing. We may not have told the other person to get lost, but we lose out just the same, and perhaps even more irretrievably. At least, that's the warning which Jesus seems to be giving in his story of the prodigal son. It is perhaps the most famous story he ever told.

It is important to notice the very beginning of the chapter in which Luke records it.

 * Now the tax collectors and 'sinners' were all gathering round to hear [Jesus]. But the Pharisees and the teachers of the law muttered, 'This man welcomes sinners, and eats with them' (Luke 15: 1-2).

This scene-setting paragraph is an indispensable clue to the meaning of the story which follows. It provides its social context; a division between two classes of people in Jewish society in the first century. On the one hand there were the 'sinners'; on the other the 'saints'. 'Sinners' is perhaps an unfairly pejorative title; not everybody in this class was categorized thus because of some personal moral failing on their part. It could simply be that they had Gentile blood, or had contracted some illness like leprosy, which made them ritually unclean. But it has to be said that a fairly high proportion of those who would have been called 'sinners' in first-century Jewish society were so called as a result of their chosen lifestyle. Some of them, perhaps, were drunkards; some of them might have been sexually immoral; others were tax collectors, corrupt collaborators with the detested occupying army of Rome. Quite a few were the sort of people who didn't go to church on Sunday, but went down the pub instead. Others didn't pray on their knees; they preyed on their neighbours. As you might expect, respectable religious people in Israel gave all such 'sinners' the cold shoulder; they were outcasts. To keep company with such people was to be defiled by them; to be, as we would say, tarred with the same brush. Religious people saw themselves as the 'saints'. They were racially pure Jews, physically whole—no leprosy or anything like that about them—and morally impeccable. The 'saints' kept God's law to the letter, studying their Bibles with a zeal that would put many Christians to shame, and observing it with a rigid and uncompromising pedantry.

Chief among these 'saints' were the Pharisees and the teachers of the law. The Pharisees were a first-century fundamentalist club. The teachers of the law were professional Bible scholars. Between them they constituted a formidable spiritual elite, possessing huge social prestige, and not inconsiderable political power in first- century Judea, where religion was part of the structure of society in a way that it's long since ceased to be in most western countries. Naturally they assumed that any Bible teacher would seek their seal of approval. The last thing they expected of a would-be rabbi like Jesus was that he would abandon the company of the saints altogether in order to socialize with the first-century equivalent of the local rugby club. But that's what Jesus did. Oblivious to the consequences it would have for his reputation, he not only welcomed these so-called 'sinners', he dined with them, to the shock and amazement of all concerned. 'Can you imagine anything so disgusting?' the 'saints' would be saying to one another. In twentieth-century terms, it would be a little like seeing Mother Teresa in a singles' bar in Soho, or Cliff Richard on a gay pride march; it would awaken that same kind of bewilderment. To mix with sinners was totally out of keeping with social expectation for a man who claimed to be holy.

For the disjuncture between 'saints' and 'sinners' in the minds of those religious leaders of the first century was absolute. By flouting this social taboo, Jesus, as it eventually turned out, was in fact signing his own death warrant.

But he was not embarrassed or apologetic about this social policy of his. On the contrary, this wasn't the first time he had deliberately scandalized the religious Establishment in Judea. As we saw in the previous chapter, he had caused similar controversy at a dinner party thrown by a prominent Pharisee. And on that occasion his response to the sanctimoniousness of those around him had been to tell a parable which, like a Cruise missile, penetrated the psychological defences of his hostile audience and enabled him to assault some of their most cherished and preconceived ideas.

Jesus' strategy here is just the same. He finds himself under attack for his policy of eating with 'sinners', so he again tells a parable. Indeed, it is not a single parable this time, but three parables: the parables of the lost sheep, of the lost coin, and of the lost son. It's that third and final story, the most famous story Jesus ever told, that deserves special attention.

It's a story about relationships, a triangle of domestic tension between a father and two sons. In each case the relationship is broken. Each boy, at least for part of the story, is isolated. In one case, this happens as a result of a big row. In the other case it happens as a result of a 'slow freeze'. Interestingly, the son who is alienated from his father by the first route, through the big row, is eventually reconciled to him. For the second boy, outside the circle because of a slow freeze, the story ends in an open-ended way. When the curtain comes down we don't know whether or not he is ever fully reconciled to his father and his brother.

As with all of Jesus' parables, underneath the surface detail there is a spiritual message. Jesus is making the point that our relationship with God is like that between the father and his two boys. Some people's rebellion against God is open and defiant. They are 'sinners' who have a big row with God, angrily turning their backs on him. Others, who like perhaps to think of themselves as the 'saints', still rebel, but secretly, and in a disguised fashion. They maintain a polite, nodding acquaintance with God, but they are careful that he never gets too close. Underneath there is a coldness of heart—a slow freeze.

Jesus' warning is very simple. The 'sinners' have the better chance of going to heaven. This is because people who see themselves in that class have a position that is retrievable. The so-called 'saints', on the other hand, will discover that their smug self-righteousness has placed them beyond hope of redemption.

 * There was a man who had two sons. The younger one said to his father, 'Father, give me my share of the estate.' So he divided his property between them (Luke 15:11-12).

Here is a classic example of the big row. The story is a familiar one. A teenage boy rebels against his wealthy father. In days like ours, where such family disputes are commonplace, you will find many young kids of sixteen or seventeen sleeping in city parks with a story like this to tell. And for that reason, it's easy perhaps for the scandalous nature of what this boy is suggesting here to lose its impact on us. Even today in a middle-eastern context, what this boy was asking of his father was scandalous and preposterous. To demand his inheritance in advance amounted to saying that he wished his father were dead. Indeed, I suspect, for Jesus' audience the impertinence of this boy's request would have been exceeded only by their astonishment at the father's acquiescence. 'So he divided his property between them.' What sort of parent is this, who accedes to his children's reckless demands for truant independence?

The answer is, of course, a divine parent, for this is a parable. Jesus is drawing a picture for us here of how human beings, made in the image of God, find themselves alienated from him as a result of their moral rebellion. We say to God, 'I wish you were dead.' While we like the material things which he can give us, we don't like him. We want them, but we don't want him. We wish him to get out of our lives, to stop interfering with us.

Ironically, as the story goes on to point out, we are the ones who lose out every time we say that.

 * Not long after that, the younger son got together all he had, set off for a distant country arid there squandered his wealth in wild living. After he had spent everything, there was a severe famine in that whole country, and he began to be in need. So he went and hired himself out to a citizen of that country, who sent him into his fields to feed pigs. He longed to fill his stomach with the pods that the pigs were eating, but no-one gave him anything (Luke 15:13-16).

What was this young fellow looking for? 'Freedom' is a word we often bandy around: freedom from moral inhibitions, freedom from the shackles of outmoded conventions, freedom from our parents' cramping lifestyle. We need freedom to discover our real identities. But when this boy found freedom, it was a more complicated thing than he thought.

Imagine someone on the top of a cliff. He feels he's free. 'Free to jump, free to fly like a bird.' So he launches himself off the cliff, and flies like a bird—all the way to the bottom! He failed to appreciate the gravity of the situation! Some of us spend quite a bit of time clearing up the mangled mess at the bottom of that particular cliff of 'freedom'.

Freedom, you see, is not the licence to do as we like. Properly understood, freedom is the liberty to do as we ought, the freedom to be what we were meant to be. We human beings are not unconstrained creatures; there are norms within which we are intended to operate. Without those norms freedom is meaningless, indistinguishable from the arbitrariness of a person who just makes decisions by tossing coins all the time. That boy may have been looking for freedom, but he didn't find the freedom he was looking for when he broke free from his father. All that he found was the stink of a pigsty. In the story of this dissatisfied, degraded individual, Jesus illuminates the tragedy of all of us when we, in our folly, try to be free in an impossible way. We are not the captains of our own souls. We are made by God and cannot escape that creatureliness, no matter how hard we flap our wings on the edge of the cliff.

The words 'no-one gave him anything' are full of pathos. He no doubt found plenty of people willing to exploit his hunger; but they were all takers, not givers. The same is true today, of course. Some drug-pusher will be looking for some such young rebel out on the streets tonight. He's not really interested in him, only his money. He wants to see him feeble, wretched, and begging for the next fix. He's not a giver, but a taker. The same goes for the prostitute. She tells us that sex is the answer, and promises to give us love. The truth is that she doesn't give at all; hers is simply another kind of taking. The same goes for the New Age guru who offers his (expensive) lectures on meditation. All alike assure us that they are here to give us answers to our spiritual quest, but they are not givers, only takers.

Imagine this boy, then, hungry in his pigsty. Maybe you don't need to imagine the scene. You have had your fling in search of freedom, and it has turned to ashes in your mouth too. Deep down you have a gnawing vacuum, just like the hole in this boy's stomach. Jesus explains why this is. It has come about because we are off the track, trying to be something we can't be, that is, free from God. We are flouting the norms of human existence, and our situation isn't going to get any better till we face up to it. This young fellow, mercifully, did.

 * When he came to his senses, he said, 'How many of my father's hired men have food to spare, and here I am starving to death! I will set out and go back to my father and say to him: Father, I have sinned against heaven and against you. I am no longer worthy to be called your son; make me like one of your hired men' (Luke 15:17-19).

At last the boy starts to do something right for a change. The first thing he does right is easily overlooked. He refuses to eat the pig food. Jesus' story tells us quite explicitly that he was inclined to eat it; when you're very hungry you'll eat anything. But if his hunger had led him to such a degraded appetite, if he had been satisfied with the second best, what a tragedy it would have been. That choice was a real danger, of course. Many people get to the point of desiring some deeper meaning in life, and even search a little for it. In fact, most people do so at some point in their life. But many, finding no immediate (or perhaps no palatable) answer, settle for second best. They eat the pig food that's on offer and make their home in the pigsty.

I get the impression that when I was a student in the 1960s we were far more interested in social affairs than students today. We went out and about, waving our banners, staging our sit-ins and protest rallies. Quite a few of my friends waved the red flag of Marxism and the black flag of anarchism. But most of them are now in the City of London, as bank managers, stockbrokers, or something similar. A great hero of ours, I remember, was one of those South American revolutionary types; he ended up opening a boutique in Paris. Disillusionment and cynicism have a way of creeping in and corroding our youthful idealism. We discover that our revolutions don't work the way they were intended, and the result is that we give in to the materialism we said we despised so much. Our spiritual hunger for something better and nobler withers.

The strange thing about this boy's hunger is that it was also his hope. Had he eaten the pig food, all would have been lost. The first thing he did right was to refuse to dehumanize himself in that way. He decided to stay hungry. He opted to go on thinking and searching, in spite of the emptiness that was gnawing at his soul. The most tragic thing about many people in this world is that they are in the pigsty, eating the pig food, and oblivious to the fact. They have stopped looking for anything better.

But of course that momentous refusal wasn't enough. Not only did the boy refuse to eat pig food, he also took a long hard look at his situation, and faced up to some unpleasant truths. It takes courage to look in the mirror and accept what you see. None of us likes doing that—for we live a lot closer to despair than perhaps we can afford to admit. To surrender our precious delusions, to admit that deep down inside we are falling apart and don't know where we're going, to stop playing a role and be real with ourselves—that is brave. Most of us hide our uncertainty about ourselves behind a mask. For some of us the mask is that of the cool academic type; for others the muscular, athletic type. For some it's the 'girl who knows how to handle boys' type, for others the shy, lovable type. For some, it's the 'life and soul of the party' type, for others the aloof, detached, 'I don't need anybody' type. Some people even develop a kind of schizophrenia, adopting different roles depending on where they are and who they're with. I find this happening with some students I know in Cambridge, who have one mask for home and one for university, one for church and one for college. Fundamentally it's a sign of insecurity; they don't know who they really are, or want to be, or are meant to be. Such people are confused about their identity, as this boy was confused. Tragically, some never get beyond that role-play. As they get older the roles change, but the masks become even more firmly fixed to their faces. Eventually the masks never come off, not even in those quiet, private moments when there's nobody there to see them.

To get away from the audience and to engage in radical self-examination marked an indispensable step in this boy's salvation. This is the point Jesus is making. The same courage is required of us if we're going to get out of the hole we're in. We must face up to certain truths, according to Jesus.

The first truth is that we are lost. Our lives are dissatisfied and unhappy basically because of this. The root of his problem dawned on this boy as he sat there in his pigsty: it was not that he lacked something called food. Rather he lacked someone called 'father'. Augustine, one of the greatest prodigals of them all, came to the same discovery. 'You have made us for yourself,' he confessed to God, 'and our hearts are restless till they find their rest in you.' We toy with material things, trying to slake a thirst that lies not in the physical realm but in the personal. That, of course, is why personal relationships are so important to us. The experience of human love points to an ultimate relationship. It reflects a greater destiny for which we were made, which is to be in fellowship with God. But no human relationship, no matter how deep, real and long-lasting, can ever really satisfy the hunger of our soul. We delude ourselves if we think it otherwise. It's simply one more route to disillusionment if we invest that kind of ultimate importance in a boyfriend, girlfriend or spouse. Such an expectation is bound to let us down, no matter how wonderful that other person is. No-one can sustain that weight of significance in our lives, for it's a weight only God can carry.

Jean-Paul Sartre, the French philosopher, was an atheist. How perfectly he spoke for modem men and women when he wrote, 'That God does not exist I cannot doubt, but that my whole being cries out for God I cannot deny.'

Sitting in his pigsty, the boy in the story appreciates his true identity as the son of his father. That's where he had gone wrong. He had tried to run away from that identity; he had sought an impossible freedom, failing to realize there are some freedoms that are simply not accessible to us because they contradict who we are. Jesus would have us reach the same conclusion. Our bid for moral autonomy is doomed to failure. We can't run away from God; the hole inside us will still be there—aching with a spiritual hunger only he can meet.

The first thing this boy has to face up to, then, is that he's lost. The second is that he is guilty. 'I will... go back... and say... : Father... I am no longer worthy to be called your son,' he says to himself. At this key point in the story Jesus is reminding us that the root of our folly is our moral decision to try to be independent of God. This is how we have got ourselves into our confused mess. We've flouted God's rules, and as a result we have offended and hurt him. 'We have sinned against heaven and against you,' to use the boy's words.

It's important we understand this. Some people think of God as some kind of cosmic traffic warden who's got a set of impersonal laws that he's duty bound to enforce, but with which he doesn't really feel personally involved. Jesus' story reveals that it is not like that at all. The moral law is the law of God's own heart and nature. When we sin, when we fail to love people as he says we should, when we fail to speak the truth as he tells us we should, when we fail to honour our parents as he says we should, and particularly when we fail to love him and honour him as he says we should, we are not simply parking on a heavenly double yellow line. Rather, we are parking on the traffic warden's foot! We are offending him personally. He feels angry and hurt about it.

If we have any doubt about this, then we must look at the cross. That stark symbol of agonized death is there to show us how much the sin of the world offends, angers and hurts God. It demonstrates how much it cost him personally to keep the door of reconciliation open to us. The boy had to realize not just that he was lost, but that he was guilty; not simply that he needed his father's fellowship, but that he needed his father's forgiveness. Once he discovered that, Jesus tells us, only a few short steps separated him from joy. But I think they must have been the hardest steps he ever took in his entire life.

 * 'I will set out and go back to my father' (Luke 15:18).

A minister of a church once met a boy who had run away from home, and counselled him. He pointed to this very parable of the wasteful son, and advised: 'Now, you go back to your father and see if he doesn't kill the fatted calf to welcome you.'

 * Some weeks later he met the boy again on the street.
 * 'Did you go back to your dad?' he asked.
 * 'Yes, I did,' he replied.
 * 'And did you apologize?'
 * 'Yes, I did,' he nodded.
 * 'And did he kill the fatted calf?'
 * 'No,' said the boy, 'he jolly well near killed the prodigal son!'
 * 'Yes, I did,' he nodded.
 * 'And did he kill the fatted calf?'
 * 'No,' said the boy, 'he jolly well near killed the prodigal son!'
 * 'And did he kill the fatted calf?'
 * 'No,' said the boy, 'he jolly well near killed the prodigal son!'
 * 'No,' said the boy, 'he jolly well near killed the prodigal son!'

By contrast, the warmth of the father's reception of this boy in Jesus' story is surprising. It's unlike most of us to be reconciled so totally, with no recriminations, no grievances.

 * While [the son] was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him (Luke 15:20).

It would have been so human for the father to have made the boy squirm a bit for his folly, to have demanded some restitution or inflicted some punishment. But the story has none of that. Instead we are presented with a wonderful readiness to forgive. The father seems to have been waiting and watching even while the boy's back was turned against him. Notice how the father runs to him? In the ancient world that was something a senior man simply would not do in public. It was considered undignified. Clearly this man's heart is so full that it compels him, careless of the embarrassment or of what his neighbours might think, to pick up his long gown and run! He is filled, says Jesus, with compassion for the boy. He throws his arms around him and, to translate the Greek a little more precisely, covers him with tender kisses.

The boy, for his part, has determined that he is going to try to make it up with his father. His thought is to offer to work as a wage labourer on the family farm, so as to repay the money he had so recklessly wasted. The father, however, will hear none of it. He does not even give him the opportunity to make such an offer. He interrupts the boy in mid-confession. 'Quick'! he orders his servants,

 * Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. Bring the fattened calf and kill it. Let's have a feast and celebrate. For this son of mine was dead and is alive again; he was lost and is found (Luke 15:22-24).

Jesus the story-teller, then, is making a very wonderful point. If we have had a big row with God, and our relationship with him is in tatters as a result, matters can be set right again. If we will come back to him in genuine repentance, turning from our rebellion and our foolish independence, seeking his face again, he is not going to grind our faces into the dirt beneath his feet, as many a human father would do. No, God is not going to make us feel ashamed, or put us into bondage as punishment. Jesus teaches us here the reliability of God's grace and mercy. He will rejoice, and all heaven with him, to have us back again.

It is true that we have turned our backs on him. In a hundred ways we've told him to get lost. But no matter how big the row that has divided us, he wants to make it up, and he will do so. Even now he waits. He waits for sinners, people who know they're on the wrong side of him, to come back. When they do so he will not let them take the role of a slave. He invests in them the dignity of being his sons and his daughters.

But the story has not yet ended. There is a sting in the tail!

 * Meanwhile, the older son was in the field (Luke 15:25).

Why does Jesus now introduce him? The answer lies in remembering the original context of the story. This parable, we said, was not primarily designed as a therapeutic word of comfort to those sinners Jesus was eating with. It was a Stealth bomber charged with the mission of exploding the complacency of those so-called 'saints' who were criticizing him for eating with the 'sinners'. And it is those so-called 'saints' that this elder brother so clearly represents. This is evident from what he says about himself.

 * 'Look! All these years I've been slaving for you and never disobeyed your orders' (Luke 15:29).

There is the perfect son for you. Surely he has to be Jesus' ideal. For years he'd been serving his father, and had never rebelled. Or had he? Is there perhaps just a hint of petulance, of whining self-pity, in that phrase, 'All these years I've been slaving for you'? Are we wrong to detect the thinly veiled resentment of one who'd been 'working my fingers to the bone for you'? We know exactly what people mean when they talk like that. His do-gooding, you see, has no more liberated him as a personality than his brother's licentiousness had. Rather, it has rendered him humourless, prudish, constrained in his affections, incapable of enjoying himself, repressed, inhibited, pouting, and censorious. He condemns his brother, not because he really feels outraged by his brother's behaviour, but because he envies him. Listen to what he says about him: 'He has squandered your property with prostitutes' (Luke 15:30) - the unspoken grudge being, 'I would like to have done that, but I never did. And you've never rewarded me with a roast goat so that I could celebrate with my friends.' He's jealous of his brother—it is as simple as that.

There are hundreds of people like that today: respectable, conventional, good people. They look down their noses at the permissive society; they curl their lip at the decay in moral standards. They think they're good, but they are not; they're simply dull. They think they're being moral, but they are not; they're merely feeling sanctimonious. They think they are Christians, but they are not; they are Pharisees. Jesus would have us know how huge the difference is. Joyless in their hypocrisy, sterile in their respectability, their religion has no more in common with Christianity than a frigid marriage has in common with a real love affair.

The elder brother had fallen victim to the slow freeze. It is true that he was still at home, but his relationship with his father was as distant as his brother's in the remote country. Notice what Jesus says of him in verse 28: he 'refused to go in.' He chose to miss the party. His father threw a great celebration, and this elder brother had not got the grace to enjoy it. Instead, he makes a big public scene on the doorstep, with all the neighbours looking through their windows. The embarrassment of a middle- eastern father in such a situation is not hard to imagine. Yet his arms of mercy are open to this son just as they were open to the younger one. Notice how the father comes out to him, just as he went out to the prodigal. He pleads with him. Just as he showed compassion to his brother, so he encourages this son with tenderness and affection. 'My son,' he insists, 'everything I have is yours' (Luke 15:31). He tells him how precious he is to him, how appreciated and valued. Yet he still refuses to go in to the party.

Can anyone be so foolish as to choose hell in preference to heaven? Yes, they can! And the reason lies in a single word; pride. Pride is the thick hide that grace simply cannot penetrate. Think of that younger boy when he had been in the pigsty, coming to his senses, seeing what a fool he had been. He could have kept his pride and stayed in that pigsty had he wanted to. The reason he was rescued and reconciled was that he had the humility to repent.

Many people feel remorse over their life, kicking themselves and telling themselves what fools they have been. But that feeling will not take you to the Father. Remorse is simply wounded pride, a wallowing in self-pity. Repentance begins only when you get up and come to the Father. It was that willingness to humble himself and to enter the house that the elder brother lacked. It was his pride that kept him outside, just as it was their pride that would keep the Pharisees and teachers of the law Jesus encountered outside the kingdom of heaven. It was their pride that would consent to his death and nail him to the cross.

Some of us think of judgment as God sorting out the human race into those who are going to heaven and those who are going to hell. The ones he likes he sends to heaven, and those he doesn't he sends to hell. But that is not the picture Jesus gives in this story. He portrays rather a God who overflows with grace and generosity, opening his arms to all: elder brother, younger brother; saint or sinner. He makes no distinctions. If we stay out of heaven it is because we refuse to go in. It is because we are too proud to accept his grace. This elder brother felt he deserved a reward. 'All these years I've been slaving for you.' Jesus is emphatic: we cannot have heaven as a reward, only as a gift—a gift we are humble enough to receive, knowing we don't deserve it.

Maybe, like the younger brother, you've had a big row with God, and are in the distant country, or in the pigsty. Now that you have thought about it, you know that a lot of what Jesus is saying about the lost son is true of you. Is it pride that prevents you from coming back home?

Perhaps you are like the elder brother. You have grown up in a Christian home, maybe. You have a religious background. You are very morally minded. But as John Wesley said of the years before he became a Christian, 'I had then the religion of a servant, not of a son.' Is it pride in you that wants to earn your ticket to heaven, and hasn't yet learned to open your arms to God's generosity and say, Thank you'?

All of us would feel a lot more comfortable about the thought of becoming Christians if only we could walk into heaven with our heads held high, with everybody clapping and congratulating us. 'You made it! What an achievement! Well done, old chap!' But none of us can enter heaven in that way. There is only one way back to the Father, according to Jesus, and that is on our knees, humbly accepting his grace and mercy, like a son who was lost, and then was found again.

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Rh around him, brought me a glass decanter of water, with a lighted tobacco pipe in the top of it, and a pliant stem a yard long, with a brass mouth-piece to it.

It was the famous “narghili” of the East—the thing the Grand Turk smokes in the pictures. This began to look like luxury. I took one blast at it, and it was sufficient; the smoke went in a great volume down into my stomach, my lungs, even into the uttermost parts of my frame. I exploded one mighty cough, and it was as if Vesuvius had let go. For the next five minutes I smoked at every pore, like a frame house that is on fire on the inside. Not any more narghili for me. The smoke had a vile taste, and the taste of a thousand infidel tongues that remained on that brass mouthpiece was viler still. I was getting discouraged. Whenever, hereafter, I see the cross-legged Grand Turk smoking his narghili, in pretended bliss, on the outside of a paper of Connecticut tobacco, I shall know him for the shameless humbug he is.

This prison was filled with hot air. When I had got warmed up sufliciently to prepare me for a still warmer temperature, they took me where it was—into a marble room, wet, slippery and steamy, and laid me out on a raised platform in the centre. It was very warm. Presently my man sat me down by a tank of hot water, drenched me well, gloved his hand with a coarse mitten, and began to polish me all over with it. I began to smell disgreeably. The more he polished the worse I smelt. It was alarming. I said to him:

“I perceive that I am pretty far gone. It is plain that I ought to be buried without any unnecessary delay. Perhaps you had better go after my friends at once, because the weather is warm, and I can not ‘keep’ long.

He went on scrubbing, and paid no attention. I soon saw that he was reducing my size. He bore hard on his mitten, and from under it rolled little cylinders, like maccaroni. It could not be dirt, for it was too white. He pared me down in this way for a long time. Finally I said:

“It is a tedious process. It will take hours to trim me to the size you want me; I will wait; go and borrow a jack-plane.”


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380 He paid no attention at all.

After a while he brought a basin, some soap, and something that seemed to be the tail of a horse. He made up a prodigious quantity of soap-suds, deluged me with them from head to foot, without warning me to shut my eyes, and then swabbed me viciously with the horse-tail. Then he left me there, a snowy statue of lather, and went away. When I got tired of waiting I went and hunted him up. He was propped against the wall, in another room, asleep. I woke him. He was not disconcerted. He took me back and flooded me with hot water, then turbaned my head, swathed me with dry table-cloths, and conducted me to a latticed chicken-coop in one of the galleries, and pointed to one of those Arkansas beds. I mounted it, and vaguely expected the odors of Araby again. They did not come.

The blank, unornamented coop had nothing about it of that oriental voluptuousness one reads of so much. It was more suggestive of the county hospital than any thing else. The skinny servitor brought a narghili, and I got him to take it out again without wasting any time about it. Then he brought the world-renowned Turkish coffee that poets have sung so rapturously for many generations, and I seized upon it as the last hope that was left of my old dreams of Eastern luxury. It was another fraud. Of all the unchristian beverages that ever passed my lips, Turkish coffee is the worst. The cup is small, it is smeared with grounds; the coffee is black, thick, unsavory of smell, and execrable in taste. The bottom of the cup has a muddy sediment in it half an inch deep. This goes down your throat, and portions of it lodge by the way, and produce a tickling aggravation that keeps you barking and coughing for an hour.

Here endeth my experience of the celebrated Turkish bath, and here also endeth my dream of the bliss the mortal revels in who passes through it. It is a malignant swindle. The man who enjoys it is qualified to enjoy any thing that is repulsive to sight or sense, and he that can invest it with a charm of poetry is able to do the same with any thing else in the world that is tedious, and wretched, and dismal, and nasty.


text: The Journal of Geology/v. 18 1910

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 and taking of kinde are péerelesse: they be also vnlike and not equall in taking and receiuing of blisse. Therfore Saint Denys saith, that it néedeth that the higher Angelles alwaye teach and leade the nether and lower Angels, that they may bring them to the diuine brightnesse and illumination, abduction, and communication, and induction by conuersation, in illumination by knowledge, in knowledge by perception. For as Saint ''Gregory. 1. Mor.'' saith, Some are nigh God by contemplation, and some goe outwarde by seruice and working: and yet they that goe outwarde, passe not awaye from the inner contemplation. For alway they sée him, that is present in euery place that they come in.

The excellencie of orders is assigned by the worthinesse of gifts, for by diuers simplicitie of kinde and Essencia, and cléerenesse of kindly wit and wisedome, and by different fréedome of aduisement, the orders receiue and haue diuersitie. For they that he more subtill in kind•, and haue more cleere perseueraunce and wisedome, the gifte of larger grace, they are more worthy than the other. Therfore all the orders of Hierarchies haue proper giftes by the which they worke, and proper qualities, by the which they rule their workes, for no Angell hath leaue to take vpon him a worke or déed, that belongeth not to his order, and to his office. The perfection of the order of Hierarchies standeth in such a point, that they that be cléere beautifieth other, and they that be pourged, pourge other: and they that be made perfect, make other perfect. For the order is such, that they that •e first purged, •e afterwarde, illumined and beautified; and then made perfect. For after purgation followeth illumination, and after illumination the consummation of perfection, and so the higher orders immediatelye receiue of God purgation, that they may be cleane and cléere: and perfection, that they may bée perfect. And then by order of the disposition of God, the higher Angelles cleanse, illumine, and make perfect the lower Angells. But theyr purgation is not to be vnderstoode of corruption of vices and of sinne, but more verely imperfection of goodnesse. For Saint Denys saith, to the likenesse of him that hath no contagion neyther uncleannesse, it néedeth that Angelles be cleane of vncleannesse and confusion, shining in holynesse and truth, and perfect in goodnesse. Amongst these most holy orders, some be the first, and some be in the middle, and some the last and lowest. The first illumine, the last be illumined, the middle illumine•h the last, and be illumined of the first.

¶Of the order of Seraphin. Cap. 8.
As of the more worthie, first wée shall beginne to treate of the first order, that is Seraphin. Thereof speaketh ''Isidore. li. 7.'' and saith, Seraphin is a multitude of Angells, that is to vnderstande, burning or setting a fire, for betweene them and God, be no Angells meane.

And therefore the néerer they bée to God, so much the more they are inflamed and lightened in the cléere brightnesse of the lyght of God. And therefore men saye that they vayle and wrap the face and the féete of our Lorde. For the other Angelles sée not the maiestie of our Lorde more cléerelye than these doe. And therefore they be inuyroned with so-much the more brightnesse, in howe much they be inflamed in burning affection of the inwarde loue. And so the proper office of these Angells is to burne in themselues, and to moue other to burne in the loue of God.

Wée maye take the principall and speciall properties of this Order of Denys wordes, that sayeth learnedlye in this manner. The first Hierarchie of Heauen is hallowed with well excellent Essencies, and haue an Order higher then other, sitting nexte God.

And therefore the first workings of

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