1 10 42 https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/b42412427fcf9b3e0f95be8c782cfbe6.pdf?Expires=1773878400&Signature=X5CRUMqCCs39%7EENrR3hT3rPC3bHO47HdeBtoLDi3nYXc6dcdBZef5A8qhC7YEZH3UQ1cSCWXeSBquJ5J%7Em0Y4ptb%7EeUdCy9EQRkZq2dRvayWSIxihtjEaDSRmk%7EHGHP6Icz0mMyq5ma1dFVXLUaJAM%7EQRSXk3Y5p3k8cYPlWv1XTL5l9BtusUV8zqfkwOJHgauu-JV1cddTEKB3eWtATT5PGjb9EztlDRU%7ELQwolGc1Pxenm%7E3B4kVGx2Th%7E53IkJotXtaOkxTnU1UGFqYvYA02DmpKzKCLDiV9zsMLlCY12OzpREysv1krImBrrHfy4rQ-bTbyhoHuBLzY70OxNJQ__&Key-Pair-Id=K6UGZS9ZTDSZM b0733a8bb7653276a5d4ee3a1f6c4b78 PDF Text Text erne / THE CUSTOM OF WEARING “ MOURNING.” TO THE EDITOR OF “ THE INDEX.” Sir, I will follow up my last letter on Funeral Rites by a few remarks on the custom of wearing black as a sign of mourning for the dead. The most obvious objections to it are—that it adds unneces sarily to the gloom and dejection already caused by bereave ment, where grief really exists ; that where there is no real grief, the putting on of signs of grief is a contemptible sham; that the custom of wearing “mourning” tends greatly to per petuate unhappy—and, as I conceive, false—views of death; and it is also objectionable in being compulsory upon many families who are too poor to bear the expense. I will say something upon each of these objections. 1. That it adds needlessly to the gloom and dejection of really afflicted relatives must be apparent to all who have ever taken part in these miserable rites. The houses are generally closed until the burial is over, and this of itself is a glaring instance of self-inflicted torture. When the physical frame is already weakened by long watchings, want of sleep, and floods of tears, common sense would direct the sufferers to seek the refreshing stimulants of air and sunshine ; to throw open doors and win dows and let in God’s heavenly messengers of “sweetness and light;” to endeavour to turn the thoughts as much as possible away from the troubled past, and to relieve the dull pain at the �2 heart by objects and occupations of cheerfulness; to avoid a darkened chamber, or a black dress, as one would avoid the devil—if there were any such “ enemy of mankind.” But no sooner is the breath gone from the body of one of the household, than all the blinds are drawn down and the shutters closed, and a fearful race against time is begun with the horrid prepara tions for “mourning.” Dressmakers are in demand, the anxieties of economical shopping are multiplied, often at the very time when every penny is needed for coming wants or for past doctor’s bills. And all is black—crape—jet ; everything hideously black, the blackness only deepened by the white cap or white edging in which it is set. A poor widow, for instance, must shudder afresh over all the realities of her woe, the first time she looks in the mirror after having put on the hateful garb. Her sorrow was surely enough without her being com pelled to bear about on her own body its ghastly tokens. At the funeral, this is made worse still by “mourning coaches,” and that most repulsive thing that moves on earth—the hearse —with its plumes of black stuck all over it, waving and nodding like so many fiends mocking at your grief as they are carrying off their prey. Long and costly hatbands of crape and silk, dozens of costly black gloves which seldom fit, cloaks of the same eternal, infernal black—all contrived to make you feel as miserable and wretched as possible, while the woe at your heart is almost unendurable! Why should we be reminded for months afterwards, by outward tokens, of our sad loss ? Every time we brush the little ring of hat left us by the undertaker, we are carried back to that terrible day on which the crape or cloth was first put on, and the very things we ought to try to forget are forced upon our notice at every turn in our lives. 2. But when, as is often the case, there is no real grief, but perhaps a good deal of real rejoicing over the death, the putting on of “mourning” is a piece of hypocrisy and falsehood which nothing can justify. No one will contend that “ mourning ’ is anything but a sign of grief; therefore if the sign be assumed when there is no grief, it is an acted lie, and helps to corrupt �3 society and make it love shams and pretences and varnished deceit. I greatly honour those really broken-hearted widows who keep their “ mourning” on all their days, for it is with them a true token, an outward and visible sign of an inward and heartfelt grief which must abide with them through all their weary pilgrimage ; but I utterly despise the custom of putting on 11 mourning” because it is the fashion, and because “ people would talk so, you know,” if the “ mourning” were to be omitted. As a sign of grief, ‘ ‘ mourning ” would often be much more suitable before the death than after it, inasmuch as the grief of watching a beloved one pass through weeks and weeks of physical torture, with the certainty of no recovery, far exceeds the grief of bereavement. It is only a truism to say that death is often the greatest possible relief to the poor sufferer himself, and to the sorrowing relatives. The number of cases in which the grief before far exceeds the grief after death, is much larger than is generally supposed. 3. I come now to the last and perhaps most important objec tion of all. “ Mourning” tends to perpetuate unhappy and 1 false views of death. To those who have no belief in immor tality and re-union with our dear ones after death, it might f seem only natural to give oneself up to despair and to all its fl E horrible outward signs. But to those who profess to believe, Efci and who really do believe, that the dead are still living in a I'M happier world, free from earthly pain and sorrow, it ought to be quite natural to rejoice and give thanks “ that it hath pleased A Almighty God to take unto himself the soul of the departed, a» and to deliver him from the miseries of a sinful world,”—to quote from the Christian Burial Service. Death ought to ed be looked upon as at least as much of a heavenly boon to the be fol loved one, as a source of bitter pain to ourselves. But that pain raff! itself would be greatly diminished if we were trained to think ■aol of death as we are trained to talk about it; if we were brought nJ up to feel that it is a manifest and real benefit, and however £Ij1 distressing to survivors, is not to be regarded from its dark side. By refusing to darken our homes and to gird ourselves in �4 black raiment, we would make our protest against the melan choly—the unmitigated melancholy—of the popular views of death. We would shake off as much as we could that morbid weeping and sighing which are so destructive to health and enfeebling to the mind. We would let the world know that how ever great our loss, however irreparable it might be on earth, we still trusted in the loving kindness of God, and unselfishly resigned into His hands the soul of our nearest and dearest, believing that He can and will, as a faithful Creator, give us a happy meeting in a brighter home above. I have myself resolved never to put on “ mourning ” again— not even for my children or my wife ; and I will do my best to persuade others to get rid of this most cruel and oppressive burden. (In the case of a public “mourning,” I would make an exception ; but this would be altogether on different grounds, and would be worn for the sake of strangers who know not my private opinions.) One thing seems very clear; it is our bounden duty to'mitigate and remove all the grief we possibly can. We have no right to add to our natural distress by artificial means, nor to bemoan any loss longer than we can possibly help. If we believed in God and in His fidelity more, we should be the better assured of our meeting again beyond the tomb. I am, Sir, Yours very sincerely, Charles Voysey. Dulwich, S.E., March 31s^, 1873. Wertheimer, Lea & Co,, Printers, Circus Place, Finsbury. � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Victorian Blogging Description An account of the resource A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes. Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk. <img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /> Creator An entity primarily responsible for making the resource Conway Hall Library & Archives Date A point or period of time associated with an event in the lifecycle of the resource 2018 Publisher An entity responsible for making the resource available Conway Hall Ethical Society Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Pamphlet Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The custom of wearing "mourning" Creator An entity primarily responsible for making the resource Voysey, Charles [1828-1912] Description An account of the resource Place of publication: London Collation: 4 p. ; 18 cm. Notes: A letter to the Editor of "The Index". From the library of Dr Moncure Conway. Printed by Wertheimer, Lea & Co,., London. Publisher An entity responsible for making the resource available Thomas Scott Date A point or period of time associated with an event in the lifecycle of the resource 1873 Identifier An unambiguous reference to the resource within a given context CT116 Rights Information about rights held in and over the resource <a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a> This work (The custom of wearing "mourning"), identified by <a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk">Humanist Library and Archives</a>, is free of known copyright restrictions. Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource English Subject The topic of the resource Death Mourning Conway Tracts Death Funeral Rites and Ceremonies Mourning https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/7c3ed19a64e029e49f2468f40c001f6a.pdf?Expires=1773878400&Signature=eJAZim5egR0XR1Glk5yE0mSqJ46MaEYmO8jx3XW4pQrNNsYjSdev2QEiMA1bTaHoIIg0e3z2qH7msvchz1reDb5OV7yAcHCbP961--cU0YrYv74%7EbkF4gyTlK6KRPbJoXEMjNDAMG7RepCHvrQNgYF0B8TSbzuERTv2Xwy2ckBj19vAUhkjKageLlBnVfZMynOGPEcmLRiuqjCEM0hBnxDPUxzyMsGOin2QGhR8yuTJRTlGpiMJqJWrqfXMxt9C95gwj0SFJ6B0KtX3dUxSRxNnUN8lk-Uv4PQi83TFXaXCpdEM-59fROgdcEOddHPw4ldXAdtiR35glekj0giWtoA__&Key-Pair-Id=K6UGZS9ZTDSZM 9e82e59e0960d53ae4d197a9ebd68f81 PDF Text Text LIFE AND MIND: THEIR UNITY AND MATERIALITY. • BY EOBERT LEWINS, M.D. ' x “ If it be possible to perfect mankind, the means of doing so will be found in the Medical Sciences.” Descartes. “ For that which befalls men befalls beasts ; as the one dies so does the other; they have all one breath; all go unto one place; all are of the dust, and all turn to dust again.” Ecclesiastes, 3rd Chap., Verses 18, 19. GEO. P. BACON, STEAM PRINTING OFFICES. 1873. ��LIFE AND MIND: THEIR UNITY AND MATERIALITY. By Robert Lewins, M.D. The design of this short contribution to the philosophy of Modern Science is one, the execution of which I have felt for many years past, ever since the collapse of the European equilibrium signalized by the outbreak of the Erench revolu tion of 1848, to be a great desideratum in the current distracted state of public opinion, especially in Great Britain, as to the claims upon our belief of Divine Revelation at the existing standpoint of science. * My present purpose is to attempt, in quite popular and intelligible language, divested of all technicality which is not familiar to all fairly educated persons, to ascertain the verdict of modern physiology and pathology on the real nature of life. Upon this physical basis, disre garding all metaphysical systems, from Plato to Comte, as so many ignesfatui, which have only served during thousands of years of misdirected activity, to perplex and mislead the human mind, I propose to formulate, in a few sentences, a consistent and rational theory of human existence, in which everything super-natural and exceptional to familiar, every day observation and experience, is removed from the domain of sense and fact into that of fancy and fable.f I have chiefly at heart to bring to bear, in a purely scientific and judicial spirit, on the so-called inspiration and infallibility of our own Bible, one single, well-established physiological canon, the non-existence of a vital or spiritual principle as an entity apart from the inherent energy of the material organism. * Volumes could not better illustrate the irreconcilable antagonism between Revelation and Science, than the statement of so thoughtful a scholar as the Archbishop of Canterbury, in his sermon on the text “Jesus wept,” at Tam, beth Church on Hospital Sunday, 15th June, 1873, respecting Death. His Grace seriously advocated.the untenable hypothesis now so thoroughly refuted by Paleontology and Biology, that “ Death was a frightful thing, the memento of Sin, for Sin gave it birth,” evidently under the conviction that the myth in the Hebrew Scriptures of the Creation and Fall of Adam is a matter of fact. t No dcubt both the poetical and metaphysical faculties are most essential and important elements in human nature, but the legitimate end of imagination and philosophical speculation is to lead us to the possession of positive facts practically useful in vulgar life. All records of intellectual processes that stop short of this result, are—except during the brief period of our education—impediments of right conduct, and only serve to cheat and beonile us of our time. Action, not contemplation, is the true vocation of Man, �4 This one fact alone, I am fully satisfied in my own mind, proves conclusively that all super-naturalism, alike “ sacred and profane,” is explicable by quite familiar phenomena of deranged cerebration and innervation, and that, as a corollary, the pretended “ fundamental truths of Christianity ” are pal pable fallacies, ill-analysed and mis-interpreted signs of disordered functions of the brain and cranial nerve-centres, of no more authority or claim to especial sanctity than analogous pretensions in the case of the Koran, or other extinct or extant idolatry. Mahomet, indeed, from being subject to epilepsy, must be considered by modern pathology as labouring, during his whole public career, which was much more extended than that of the Prophet of Nazareth, under actual organic brain disease, and the wide-spread religion of Islam may therefore be dismissed at once, as a purely medical question, from the serious notice of all who are not Pathologists. The Grecian Oracles, also reverenced by the most civilized nation of antiquity as superhuman utterances of Divine Wisdom, were merely the ravings of women temporarily insane from the inhalation of gases which disturbed, by poisoning the blood, their cerebral functions. Insanity and Idiocy, to this day, are still venerated in the native lands of Jesus and Mahomet as the manifestation of divine inspiration. * Christianity will thus be found, when examinedby the light of the 19th, to be simply what the impar tial Greeks and Romans described it in the 1st century—a Syrian superstition. Syria, the “ Holy Land” of the Bible and Koran (as if in sound philosophy any one place or thing can be holier than another) seems in all ages—doubtless from geological and meteorological peculiarities!—to have been notorious for the mysticism of its inhabitants ; by which term I mean such excess of the idealising over the reflective faculties that sober reason and observation, the seeing things as they are in the open day-light of fact and nature, become quite disguised and obscured by the phantasmagoria of illusion. This radical defect, which necessitates the intellect to revolve perpetually in a vieious circle, fatal to all real progress, is characteristic of the human mind throughout all the East, * Epilepsy, doubtless from its striking and imposing physiological symp toms, was in ancient times regarded as the “Holy Disease,” par excellence. Hippocrates no doubt incurred the odium attached to “Impiety,” when he taught that no disease was more or less holy than another—all being alike the result of impaired bodily organs. f The scenery round Jerusalem and through the wilderness of Judea to wards the Jordan, is exceedingly weird and hideous, well fitted to be the nursery of an ascetic creed, “ whose Kingdom is not of this World.” �5 as every impartial traveller perceives on a very cursory ac quaintance. An Oriental must mystify and “ fable/’ not necessarily by intention, but because, from the structural arrangement of his intellectual organs, exaggeration, hyperbole, and the prefer ence of fiction to fact, is his natural element. To him Lord Bacon’s aphorism is peculiarly applicable, “ A mixture of a lie doth ever add pleasure.” In the whole texture of his mind he displays the impulsive, visionary imaginativeness and incapacity for patient and sustained impersonal research of women and children, swayed by every fluctuating breath of sentiment and passion. To minds of this class plain truth ap pears insipid, displeasing, and unsatisfactory,in direct contrast with that disciplined virile European intellect, which, in com paratively recent times, by strict adherence to the investiga tion of what really exists, has so immeasurably extended, for the benefit of mankind, the range of mental vision. In the signal triumphs of civilization during the last two centuries the Orient, and the traditional methods of the Orient, have no part whatever. To return from this digression to my more immediate pur pose. The single and simple cardinal principle of modern science, above italicised, to which I would direct atten tion, and to which I shall confine myself on the present occasion—as subversive of all spiritualism and mysticism whatever—is a plant of English growth, and cannot pro perly be considered older, in its definite shape, than the publication of Newton’s “ Principles of Natural Philosophy,” the year before the revolution of 1688, though in a vague, in definite form its spirit was awake in Europe from the time of the Reformation. Our Royal Society was established, as stated in its charter, at the Restoration of Charles II., as a protest against “ supernatural ” methods, the Puritan Revolt being the last sincere and earnest abortive attempt to govern mankind on Christian principles, or to take au serieux in political life, the truth of the Jewish Dispensation. Modern Physical and Mental Science, dating from the English Revo lution—the era of Newton and Locke—may thus justly be considered the real Anti-Christ. This radical principle of true knowledge, which the human mind has only reached after persevering for thousands of years in false methods, is the confidence, based on fixed scientific data, and not merely on conjec ture, in the all-sufficiency of Matter to carry on its own operations, and the consequent absurdity, uselessness, non �6 necessity of any hypothesis which assumes, that from outside the sphere of sensible, material phenomena, there intrudes an immaterial, spiritual, or supernatural factor, to perform functions, which Matter, by virtue of its own in-dwelling energy, really performs for and by itself. I confidently sub mit to the judgment of my readers the assertion that the whole hypothesis of Immaterialism, of an over-ruling of matter by “ Spirit” (in the transcendental, not etymological sense of the word), the former the passive instrument, the latter the active agent, received its death-blow on the fall of the Car tesian, and establishment of the Newtonian, Philosophy. Our great English astronomer, by his discovery of universal gravitation, was the real founder, in Christian times, of scien tific, common sense materialism, though, from prejudices of his own education in the scholastic methods of his age, he himself failed to carry out his own data, to their legitimate conclu sions, in the domain of Biology. The tremendous revolution in European thought, at the close of the 17th century, can even yet be well appreciated by comparing the mystical idealism of Milton’s “ Paradise Lost” with the common sense realism of Pope’s “Essay on Man.” Erom the awe-struck manner in which the intellectual representative of Puritanism hails Light as too sacred even to be named, we recognise the fatal tendency of that primeval mysticism which renders free thought, free investigation, and real progress, an impossibility. There is no room for doubt, from his cosmological and psychological stand point, that had Milton been aware of the prismatic exjferiments and cosmical demonstrations of Newton, he would have turned from them with abhorrence and proud contempt. * To * Socrates, who has been considered by not a few orthodox • authorities to have had a quasi Divine Mission, as a forerunner of Christ, protested against the impudence and profanity of Anaxagoras, when he degraded the divine Helios and Selene into a Sun and Moon of calculable motions and magni tudes. Astronomy was pronounced by him to be among the “ Divine Mys teries,” which it was impossible to understand and madness to investigate, as the above-named physicist had presumptuously pretended to do. He held, indeed, that the Gods did not intend that man should pry into cosmical arrangements, that they managed such things so as to be beyond bis ken, and therefore logically discarded General Physics, or the study of Nature al together as impious madness. “ Moral Philosophy ” he considered alone fit for Humanity. Natural Science he taught to be Celestial Arcana, that would for ever remain inscrutable secrets to mankind. And, as far as we can see, that remained the mediaeval standpoint only fully displaced, spite of the ad mirable but incomplete labours of Copernicus, Tycho Brahe, Kepler, and Galileo, by the discovery of Universal Gravitation. Both Bacon and Milton, scholars at the high water mark of the knowledge of their respective epochs, disbelieved the true system of the universe.—See Grote’s “ History of Greece,” chap. Ixviii. �us, at all events, a century and a half later, it seems perfectly patent, whatever may have been the doubts and quibbles of Newton, Locke, and their learned and unlearned contemporaries, that as soon as it became a demonstrated fact thatMatter was active, not passive, and that its every particle was in motion itself, and the cause of motion in every other particle —the belief in an energising principle as a separate entity, apart and distinct from Matter itself, became an untenable fallacy. The whole fabric of Immaterialism, the idea of the necessity of supernatural influence in inorganic matter, was annihilated at once. And the generalization cannot be restricted to “brute” matter, but is equally applicable to the organic kingdom of nature, to plants, animals, and man. Sensibility and voluntary motion (animal life), just as in the case of the selfacting cosmos, is not the outcome of a vital or senso-motor principle, spiritual or immaterial—animating, vivifying or vitalising the material organization, but just as in the simpler, though not less wonderful (for in an infinite scale there are no absolute degrees) case of inanimate matter—animal vitality or conscious existence, with all its marvellous and complicated processes of body and mind, is merely the active expression of the material machinery of the microcosm. In this microcosm special anatomical structures or tissues manifest special func tions, one of them being consciousness—egoistic and altruistic — of which mentation or cerebration is only a mode. Thought and Moral Feeling is thus only localised sensation, the special life of the hemispheres of the brain, organs familiarly known to be exceptionally developed in the human, as compared with all other animals. Modern physiology, just as in the case of modern physics, has been compelled entirely to discard the Oriental, classical, mediaeval, metaphysical, ante-Newtonian speculation that organic function has for its factor a spiritual or immaterial entity or soul. The question of the anima mundi and anima humana (using the term in the sense of soul) is at bottom one and the same. The speculation, ex plicable and excusable even so late as the prevalence of the Cartesian system, while the erroneous idea of the inertness of matter vitiated Philosophy, had no longer a locus standi after its refutation by Newton. If matter acts by means of its own vis insita, and depends on no extraneous “influx” or im pulse, the whole problem of Immaterialism and Materialism is solved in favour of the latter. No modern physiologist has any difficulty in realising what seemed so insuperable a stumbling block to the Ancients and Locke—that sensation �8 and thought is due to matter (nerve substance). The whole difficulty seems to us purely imaginary, depending on precon ceived fancies as to the twofold existence of spirit and matter in the universe, and the inferiority of the latter to the former — ideas of no greater value than the old prejudice of mathematicians as to the “ perfection” of the circle, so mischievous in astronomical discovery—or the fanci ful notion of peculiar sanctity attached to the numbers 3 and 7. We know nerves feel or sensate. We know equally well, both from physiology and pathology, that a special portion of the nervous system (the hemispheres of the brain) thinks. From * the medical or natural stand-point, the metaphysical notion that man is a dual being, compounded of soul and body, is in reality only the last lingering relic of the vicious, obsolete School-Physiology—the parent of occult therapeutical prac tice in the middle ages, and familiar in medical literature as the system of Van Helmont, a Flemish physician, who died about the time of Sir Isaac Newton’s birth. This system was based on the fallacy of the essential passivity of matter, and pre-supposed that in every organ of the body there is an Archeus, a ruling spirit, an Eu-demon in health, a kako-demon in disease—the active agent in function, whose sole raison d'etre is the presumed incapacity of matter, “ living or dead,” to exhibit, proprio motu, energy of any kind. This theory, * “ That the hemispheres of the Brain are the seats of the intellectual faculties—viz., Emotion, Passion, Volition, and at the same time essential to Consciousness—may be considered proved by these established facts:— (1.) In the Animal Kingdom a correspondence is observed between the quantity of grey matter, the depth of the convolutions, and the sagacity of the animal. (2.) At birth the grey matter in those parts is very defective, the convolu tions being only superficial fissures confined to the surface of the Brain; and as the grey matter increases intelligence develops. (3.) Vivisection shows that on slicing away the Brain the animal becomes more dull and stupid in proportion to the quantity of grey matter removed. (4.) Clinical experience points out that in cases where disease has been found to commence at the circumference of the Brain (that is at the hemi spherical convolutions) and proceeds towards the centre, the mental faculties are affected first; whereas in those diseases which commence at the central parts and proceed towards the circumference, the mental faculties are affected last.”—See Dr. Aitkin’s “Science and Practice of Medicine.” To my mind the whole question at issue between Spiritualism and Materialism, is solved in favour of Hylozoism, by the fact stated in No. 3 of the a bove quotation from Dr. Aitkin’s invaluable Text Book of Medicine. Slicing the hemispherical ganglia of the Encephalon induces insensibility and stupidity, which is equivalent to stating it impairs the mind and moral feelings. No physical pain, no paralysis is the result, a fact dwelt on by early vivisectors with astonishment; only a purely mental one, which surely de monstrates that the organ injured is the primary seat of the mind—the “ Dome of Thought, the Palace of the Soul.” We should certainly conclude that such was the case from similar experimental results in any other organ.—R. L. �9 identical with that of Divine and Demoniac possession in the Bible, which is quite incompatible with rational, theoretical and practical Physic, has long since fallen even into popular contempt as regards every other organ or series of organs in the body, except the Sensorium. * The radical antithesis between the old dual doctrine of Body animated by Spirit and modern Physiology, may be well illustrated by reference to the different views as to the rationale of “ suspended animation” in the two systems. In the one, where matter is held to be essentially inert—a vital principle—an animating spirit—must be assumed, which in syncope, asphyxia, &c., deserts its material tenement to emigrate as an indestructible, veritable entity elsewhere. In * the other modern scientific one we have with complete reason, and on sufficient grounds, abandoned this separation of soul and body, this emigration, during periods of insensibility and immobility, of the former to other spheres of activity. We now know, as certainly as we know any other demonstrated fact of science, to mention no other grounds for our certainty than the mechanical means of treatment successfully employed for the restoration of the apparently dead, that life resides in tissue as an immanent energy, with its corollary, that suspen sion of life is the consequence of the derangement, the arrest of those material conditions (the ultimate link in the chain of which is the contact of the oxygen of the atmosphere through the arterial circulation with the tissues), exactly as takes place in the case of a watch which ceases to “ go” from derangement of its works.f The bearing of this unity, and not duality of nature in man on what are called the “ fundamental truths of Divine Revela tion,” must be apparent at a glance. What has been mistaken for supernatural interference resolves itself into Hypereesthesia or Anaesthesia, dependent on increased or diminished nervous and cerebral action. It is quite unnecessary, from this physiological vantage ground, to allude seriously to the portents, miracles, prophecies, &c., claimed by mystagogues, successful or unsuccessful, which sanction their pretensions, as exceptionally privileged beings, to dictate authoritatively to their fellow creatures the behests of Heaven, from Moses to * Error dies hard. In a modified form this old fallacy again reared its head, during the chloroform controversy in 1848.—See Dfemoir of Sir James Y. Simpson, by Professor Puns, P.D. Edinburgh: Edmonston and Douglas, 1873. f The discredit into which Exorcism has fallen shows, that even in the un scientific mind, material force has been substituted for “ vagrant spirit,” now “in” now “ out of the body,” as the active agent in vitality. �10 Pius IX., and the author of the Book of Mormon. All such must be uncompromisingly negatived by science in the 19th century as impostures—conscious or unconscious—the pro mulgator of an untruth not being, of course, less an im postor from being his own first dupe, even though he be the victim of circumstances beyond his own direct control. It were an impertinence in the present state of physiology and physics, to argue in refutation of the incredible assertion that human beings can arrest the motions of sun and moon, change water into wine, lay the winds and waves by a word, cure old standing or congenital organic disease or deformity instantaneously by a touch, by the invocation of any name under Heaven, or in any other way alter or suspend the re gular order of the universe by means corresponding with the idea of a miracle in theology. When we eliminate from matter the vital principle we nullify entirely the venerable hypothesis of Divine or diabolic inspiration and possession, and give scientific sanction to the Sadducean doctrine that all reported visions of angels and spirits, good or evil, are spectral appear ances—-symptoms of disturbed bodily function of organs with in the skull, “ coinages of the brain, bodiless creations,” like the apparition in Hamlet and apparitions everywhere else. Such assumed supernatural visitations as the “ descent of the Holy Ghost” at Pentecost, and the conversion of Paul, to whom, and not directly to Jesus Christ or any of his immediate companions and disciples, Protestantism is chiefly indebted for its Evangelical doctrines, on his journey to Damascus—phenomena lying at the very root of the alleged Divine origin of Christianity—belong to the very alphabet of medical science, and may be confidently diagnosed as not pre ternatural occurrences at all, but merely symptoms of over excitement—the result either of Anaemia or Hyperaemia—of the nervous centres in the head. “ The sound from Heaven as of a rushing, mighty wind, the cloven tongues of fire,” are symp toms familiar to every clinical tyro of morbid action in the en cephalic sensory ganglia connected with the auditory and optic nerves, and are, indeed, only exaggerations of that “ singing in the ears” and “ floating of motes” before the eyes, which every one who reads this must have himself ex perienced from the most trifling derangement, centric or eccentric, of the circulation of the blood within the brain, or from over-tension of the brain, eye, or ear nerve-tissue itself. The exaltation of the faculty of speech—a parallel case to which is well known as the Irvingite epidemic of “ Unknown tongues”—is also the external sign of excited function at the �origin in the brain of another cranial nerve, the lingual or motor nerve of the tongue. The mental tumult, panic, and metamorphosis of ideas, feelings, and character, are also quite ordinary symptoms consequent on the participation of the cerebral hemispheres—seat of the moral feelings, ideas, and character—in the excited condition of the adjacent sensory ganglia. Identical symptoms, affecting both the organs of sense and the mental and moral faculties, are now quite familiar to us as exhibited by fanatics in “ camp meetings,” a,nd religious revivals, not uncommon since Whitfield and Wesley’s time, in Great Britain, North America, and Protes tant Ireland. All such occurrences, whether they happened 1800 years ago in Palestine, or yesterday at our own doors, have no connection whatever with supra-mundane agency, but are simply the usual, constantly recurring, every-day indications of abnormal states of the sensorium. The conversion of Paul falls under the same category, and resolves itself into an apoplectiform attack of the nature of sun-stroke with temporary amaurosis—a very common sequel to protracted cerebral tension and excitement, the probable proximate cause of the paroxysm, the active symptoms of which only lasted three days, though, as often happens in illness of this character, it revolutionized the whole future life of the sufferer, being exposure to the noon-day blaze of an Eastern sun. Such instances of mistaken diagnosis merit as little notice, other than professional, from contemporary medicine, as do the tales of witchcraft in former ages, or the shameful spiritualistic delusion of to-day. All such supposed evidences of supernatural power are merely indications of natural bodily infirmity. * * The conversion of Colonel Gardiner, a well known cavalry officer, killed at the battle of Preston Pans, described by Dr. Doddridge, is another instance of the same kind, identical in its leading features with that of Paul. It was attended by similar ocular and acoustic hallucinations, and instantaneous life-long change of character and conduct, clearly traceable to recent con cussion of the brain from an accident—a fall from his horse. It may also be mentioned that two famous mystagogues who have recently aspired to found new religions, Swedenborg and Comte, were in like manner the subjects of Brain affection. The case of the former has been most exhaustively treated by Dr. Maudsley in the “ Journal of Mental Science,” in a series of articles, which I have vainly attempted to induce him to make more accessible to the general public than they can be in the pages of a professional journal. The medical history of Swedenborg is, wiutatis mutandis, that of all successful “ Madmen who have made men mad By their contagion; Conquerors and Kings, Pounders of Sects and Systems.” Comte’s natural history is still a desideratum. Ordinary biographies of the founder of the “ Religion of Humanity,” with all its extravagances and anach ronisms, lacking physiological and pathological elucidation, are worthless and misleading. �12 As a necessary part of my argument, however, lam anxious to bring to bear upon the doctrine of a personal immortality— a doctrine which still seems to flourish amid the present wreck (at least on the Continents of Europe and America, and to a greater extent even in Great Britain than easy going people and their supporters, either from sentiment or interest), of time-honoured creeds are willing to allow—the above fact of the unity, and not duality of nature in man. This belief, from the premises that there is in the human being, just as in inorganic and the lower animal creation, no such thing as a soul at all, must be dismissed to the limbo of other exploded superstitions. No doubt every mind capable of abstract thought has within itself, as the reflex, minister and interpreter of nature, which is in itself endless and eternal, the sense or feeling of immortality, of endlessness in time and space. Without that feeling we should be, indeed, strangers and aliens on this planet, itself only an atom in the infinite abyss of Immensity. Time and space are, in deed, not natural verities at all, but merely artificial, braincreated segments and analyses of eternity and immensity. Nature herself ignores all such limitations. Her only realities and syntheses are eternity as regards time, and immensity as regards space. All that has been said or sung, in prescientific ages, of God or Gods, may be predicated in this our age of the material universe, beyond which it is impossible for the human mind to range. Higher than himself no man can think. And this idea, this sensation of endless duration in time and extension in space—a sensation never absent for weal or woe in minds capable of high abstract power —but in the average mind only paroxysmally present—forced, too often horribly, on the attention in moments of exalted feeling, pain, terror, suspense, actual or anticipated tor ture, sleeplessness, dreams, nightmare, or under the action of certain narcotics, as opium, haschiz, and al cohol, has been confounded by precipitate theorists with the literal idea of resurrection from the dead, and a future eternal life of happiness or misery, apart from our present bodies, or with those bodies in a “ glorified” form. ' * * I need surely waste no words, at the present day, in pointing out the fatal fallacies and inconsistencies contained in the apology for this theory, in the 15th chap. 1st Corinthians, and elsewhere in the New Testament. No doubt it is a beautiful dream, looked at from the elect point of view, as there represented; but the truth is more beautiful still. Fruition is better than expectation, performance than promise, actual experience than faith or hope. �13 The apparently different ideas of ante-natal existence which. I forms part of most Oriental creeds, and is known to Occi dental scholars a.s the Pythagorean doctrine of the Me tempsychosis, and the modern Christian one of a post-mortem individual immortality, are really one and the same chimerical notion. Both are relegated, by sober, scientific analysis, from the domain of the actual into th it of the ideal. Both are alike the ill-analysed, empirical conception, the cerebral function, untrained by scientific discipline, frames to itself of the infinite, the eternal—in the one case as applied to the past, in the other to the future. An actual, veritable im mortality is perfectly superfluous, seeing we have already, in our present state of being, an ideal one in the sense of it. “ Heirs of immortality’’ we certainly are, but not in the theological sense of the phrase. Only in so far as during every pulse beat between the cradle and the grave our minds have an instinctive sense, more or less definite, of endless duration and extension. Man, then, as a sentient being, is launched into eternity, not when he dies, for at death he returns to the same condition of nothingness, as far as consciousness is concerned, as was the case prior to his embryonic existence, but when the first stirrings of life, including the life of the brain or ideation, begin. Healthy sensation, or perfect life in every organ, including the cerebral hemispheres, is thus our only heaven, morbid sensation, vary ing as it does from ennui or general malaise to mental and corporeal agony and anguish, our only hell. Earth is paradise, if the healthy operation of every anatomical structure could be preserved ; perpetual sunshine of body and mind is the blessed result— a beatitude implied in the physiological aphorism, “ the normal exercise of every organic function is pleasurable.” Wherever, therefore, malaise of body or mind is present, its cause must be sought for in deranged bodily function, and in no “ higher ” or more recondite region. All that is fabled by poets, saints, martyrs, founders of sects and systems', under the term Saturnian or Golden Age, Kingdom of Heaven, Paradise, &c., is comprehended in that supreme bien aise which results from the equilibrium of the bodily functions. That state, and that alone, in which, as in healthy infancy, no portion of the nervous system, indicating loss of general balance of the organism, obtrudes itself on our attention, is the true palingenesia, whether of mythology, philosophy, or Christianity. To attain and preserve that state of normal and material well being— �14 discarding all more transcendental aspirations as a mis chievous and vainglorious Utopia and fool’.s paradise, • ought all our efforts to be exclusively directed. It will be found, on experience, to have nothing in common with the “ Let us eat and drink, for to-morrow we die ” principle of the degenerate Epicurean, but to require for its attainment and preservation Herculean labours, taxing to their utmost legitimate limits, the vaunted intellectual and moral capacity of our race. The following twelve theses—partly taken from the German —summarise the chief points contended for in this paper:— 1st. The genuine disciple of Nature and Life, which are one and in divisible, takes nothing on trust, but only believes what is known with positive certainty—that is, on data which can be universally verified. 2nd. Doubt is not, as Fiction pretends, the herald of dismay and despair, but the necessary preliminary of all order and progress ; as without it there cannot be any inquiry, clear insight, or settled convictions whatever. 3rd. Natural Science is bound in conscience to divulge all her results, however much they may conflict with contemporary prejudices, in order to satisfy the human mind and leave it free for the further pursuit and enjoyment of truth. Mental Reservation and Prevarica tion, as habitually practised by contemporary English thinkers and savans, is disloyalty to humanity | and reason; dangerous alike to their * country, and to the cause of civilization throughout the world. 4th. Natural Philosophy in recent times has rendered trite the axiom, that everything in the universe proceeds by unalterable law. 5th. The sum total of Natural Law constitutes the system of the world (axiomatic truths of logic and mathematics). 6th. The world is from eternity to eternity. Nothing is ever created, nothing lost. Beginning or ending there is alike none. Only the form and condition of things is perishable. Everything that exists dates from eternity. 7th. The Universeis boundless in space and time. The divisibility * England, as represented by her influential and cultured classes, from her pre-eminent adherence to the obsolete cause of traditional Supernaturalism, and consequent inaccessibility to the new order of ideas resulting from the light thrown on Nature and Human Nature by Science—presents in the 19th century a striking analogy to the brandy of Spain during the struggles of the Reformation. Lord Shaftesbury’s inhuman dictum at Exeter Hall, on the 30th June, as chairman of the meeting, convened by the Church Association, to protest against the confessional in the English Church: “ Perish all things so that Christ be magnified,” is identical in spirit with that of the Grand InquisitiZffe'in “Don Carlos:” “The voice of Nature avails not over Faith.” Truly, as Milton says: “ Presbyter is only Priest writ large.” Absit omen. �15 of matter is infinite. The Universe can have no limits, eternity in time and immensity in space being correlative. Sth. As the logical inference from the above, millions and millions of millennia are before ns, in which new worlds and systems of worlds shall flourish and decay ; at their lapse the Universe can be no nearer its dissolution than at the present or any former period. 9th. Cosmical space is not a vacuum. Our atmosphere has no limits. The first living being had its germ in eternity, which is equi valent to negativing Creation altogether. The present human being is only a link in an endless series—the goal of a past—the startingpoint of a future developmental form in the Animal Kingdom, 10th. The so-called “ Personal God ” is merely an idol of the human brain—a pseudo-organism of pre-scientific man endowed with man’s attributes and passions, a remnant of Fetichism. Jehovah, Jove, or the “ Lord and Father” of the New Testament, are alike anthropomorphic inventions. Absolute Atheism is, however, no pos tulate of Science, which does not venture to impugn the evidence of Cosmical Design, or the existence of an unknown, inconceivable, in telligent First Cause, of whose Eternal Mind, the Eternal Universe may be a hypostasis. Some such belief is indeed a necessity during the earlier stages of our life, while, even in the soundest intellect, imagmation is dominant over judgment. 11th. The further development of our race in intellect and moral feeling depends chiefly on education—the disuse of a priori, in tuitive methods, and the systematic practice of rational habits of thought based on actual experience. At bottom this is equivalent to saying, superior enlightenment depends on proper exercise, in every possible direction, of the cerebral hemispheres. 12th. No satisfactory progress in virtue or happiness can he hoped for till the present supernatural theory of existence is overthrown, and the docile study of the great Book of Nature and Life, with its invariable sequences of cause and effect, supersedes the arbitrary, anarchic authority of falsely called “ Divine Revelation.” �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Victorian Blogging Description An account of the resource A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes. Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk. <img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /> Creator An entity primarily responsible for making the resource Conway Hall Library & Archives Date A point or period of time associated with an event in the lifecycle of the resource 2018 Publisher An entity responsible for making the resource available Conway Hall Ethical Society Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Pamphlet Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Life and mind: their unity and materiality Creator An entity primarily responsible for making the resource Lewins, Robert Description An account of the resource Place of publication: Lewes Collation: 15 p. ; 22 cm. Notes: From the library of Dr Moncure Conway. Extensive footnotes. Publisher An entity responsible for making the resource available Geo. P. Bacon, printers Date A point or period of time associated with an event in the lifecycle of the resource 1873 Identifier An unambiguous reference to the resource within a given context G5360 Rights Information about rights held in and over the resource <a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a> This work (Life and mind: their unity and materiality), identified by <a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk">Humanist Library and Archives</a>, is free of known copyright restrictions. Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource English Subject The topic of the resource Materialism Philosophy Conway Tracts Materialism Philosophy and Science https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/37332d4af46d573bbdaeb3a054045b90.pdf?Expires=1773878400&Signature=u760wTVfsk5XXR3hrAvaPESj8hOklBthgaDv3pLlzth4edLBJrKp4W1R-0FAf9-CLKXkedHY%7EOVatNegu5QvPDfhonP2jyOHAZ1GAZBz42LQu9mTX88wmukENdrEEBnP7fwD1ETalG%7EygAknIxt0CvD4gCjOQnh9Y%7E20PQ8mj4mhMor7xqnVokkSE3cxCoxtaQVKJ-2DDPlERLkKtmyqY%7EgwT5j5czWRNzf9vWV9XhEPmeKuU9QXlaTY8bGR3NTOgWsj81dJI9TxcfoSic1HvlsDyOjrNJ11O4iU8IS7gINPpEd9uYuaZEJO2f5%7EXuk7-qKjeRU1I46foYTlck2DZQ__&Key-Pair-Id=K6UGZS9ZTDSZM 373389a135cd68176ea445ef9473a9a0 PDF Text Text VERS US CHRISTIANITY. BY A CANTAB. PUBLISHED BY THOMAS SCOTT, NO. 11 THE TERRACE, FARQUHAR ROAD, UPPER NORWOOD, LONDON, S.E. 1873. Pi ice Sixpence. �LONDON! rr.INTED BY C. W. REYNELL, 16 LITTLE 1TLTENEY STREET HAYMARKET, IV. �JESUS versus CHRISTIANITY. ---------♦--------- HE most notable feature in the present condition of theology is, indubitably, the rapid multipli cation of writings designed to point the contrast between the character, real or supposed, of Jesus, and the religion which bears his name and of which he is commonly regarded as the founder. The revolt, which every day but serves to intensify, is not against Jesus as par excellence il the genius of righteousness,” but against the dogmatic system which theologians have substituted for him. The church, it is alleged, has outdone Iscariot, in that it has committed a twofold treachery : it has accepted the murder of its founder as a sacrifice well-pleasing to the Deity, and it has repudiated his simple heart-religion for meta physical subtleties of its own invention. Thus, not content with making itself a participator in the murder of his body, the church has dealt a fatal outrage upon his spirit. Among the writings to which we have referred as advocating the displacement of the regime of dogma and belief by the substitution of one involving character and conduct, we propose to note especially ‘ The True History of Joshua Davidson,’ reputed to be the work of a lady well known for the vigour of her thought and style ; ‘ Literature and Dogma,’ by Matthew Arnold; ‘ The Eair Haven,’ by W. B. Owen ; ‘ By and By,’ by Edward Maitland ; ‘ A Note of Interrogation,’ by Miss Nightingale ; and ‘ Modern Christianity a Civilised Heathenism.’ All these writ ings, with the exception of the last, agree in rejecting A 2 T �4 'Jesus versus Christianity. as unproved, unprovable, mistaken, or pernicious, at least much of what has always been insisted upon by the church, and in accepting the general character and teaching of Jesus as the most valuable moral possession of humanity. We except the last one for this reason, though using it to point our argument : It gives up the state of society which has grown up under the sway of dogma as utterly un-Christian in character and conduct, but it does not give up the dogma. The work of the clergyman who gained an undesirable notoriety during the Franco-German war by his mis chievous brochure entitled ‘ Dame Europa’s School,’ it manifests all the confusion of thought which dis tinguished that production. It was scarcely to be expected that the writer who could represent England as placed at the head of the school of Europe to keep the other nations from quarrelling, and declare that “ neutral is another name for coward,” would escape committing absurd inconsistencies when he took to writing about modern Christianity. In a dialogue with a Hindoo resident in London, he makes the heathen discourse in this fashion : “ How can you soberly believe and eloquently preach that an overwhelming majority of your fellow creatures will be burnt alive throughout all eternity in the flames of hell, and yet can find time or inclina tion at any moment of your life for any other work than the work of rescuing the souls around you from their appalling doom ? How contemplate even so much as the distant possibility of being yourself tortured with agonies insupportable, for ages and. ages and millions of ages more, and all the while laugh and joke, and talk of politics and business and pleasure, as if you were the happiest fellow on earth ? You parsons do actually stand in imminent peril of being burnt alive for ever, or else you do not. The souls committed to your teaching, or a �Jesus versus Christianity. 5 certain proportion of them, are destined to spend a whole eternity in torment, or else they are destined to nothing of the kind. If they are so destined, and if you, unless by precept and example you have done all in your power to save them, shall have your part in their unutterable woe, what can you do from morn ing to night but pray for them, and weep for them, and implore them earnestly to escape at any cost from the horrors of an unquenchable flame ? Yet, in the face of your alleged persuasions that you yourself and all your flock are standing, for all you know, upon the very brink of an everlasting hell, you have deliberately chosen and cheerfully maintain a course of occupations and a position in society which no man could possibly endure for half a day who really believed himself and those dear to him to be placed in any such peril. What I say is that, if you are not leading a downright ascetic life—the life of Christ and nothing less—you waste words upon the air when you preach the punishment of eternal flames. Would you believe that my dearest friend upon earth was on trial for his life, and would very probably be hanged, if you met me somewhere at five o’clock tea, talking nonsense to some young lady ? Whereas the average minister delivers his most awful message, tells his people plainly that they will be damned, knows for a certainty that they will go on sinning all the same, and, under a strong impression that several of his cherished acquaintances and kindly neighbours will be devoured by flames unquenchable, walks home to his vicarage, jokes with his wife, romps with his children, chaffs his friend, sits down comfortably to his luncheon, and thoroughly enjoys his slice of cold roast beef and his glass of bitter beer. Will any man, in his senses, believe that he means what he has just been saying in his sermon ? Of course he will believe nothing of the sort; and therefore it has come to pass that England is full of intelligent laymen who doubt and disbelieve. �6 Jesus versus Christianity. No; lei me see Christians imitating, not a Christ whom I could fashion for myself out of heathen materials, not the pattern philosopher, not the ideal man—but a Christ who at every point is making him self an intolerable offence to the un-Christ-like, a thorn and scourge to every man who does not lie stretched at the foot of his cross ! I know for certain how Christ would be treated if he were here; I can see the press deriding him, the fine lady picking her way past him in the street, the poor flocking round him as a friend, the magistrate committing him to prison. Let me see his witnesses treated thus, and I shall believe that he has sent them. But while I see them claiming the right to live as other men, glorying in the fact that they have no peculiarities, smiling politely on sin, and caressed by those who would have spat upon their Lord—so long as I see them thus, they shall teach me if they please the principles of Christ’s philosophy, but they shall not dare to tell me that they are priests of a crucified Christ.” The conclusion shows that the heathen, having found such a witness as he requires, accepts the life —though whether for the sake of the life or through fear of the hell, does not appear—while the parson retains the dogma described as above, impervious to any sense of its hideous immorality, “ and walks slowly and sadly home, feeling more and more dis satisfied with his own position.” In ‘ Joshua Davidson ’ we have an attempt to transfer the Jesus of the gospels, poor and untaught, but enthusiast of noble ideas, to our own day, for the purpose of showing from the inevitable failure of his life and work, either that modern society is not Christian, or that Christianity as a system will not work. The hero of the tale, a carpenter by trade, early gives up Christianity as a dogma or collection of dogmas, and falls back upon the character and �Jesus versus Christianity. 7 social teaching of Jesus as the essence of the gospel, and alone possessing any real value for us. What would Jesus be and do were he to live now ? This is the question essayed to be answered in ‘ Joshua David son,’ by representing him as a plain working-man, attacking alike banker and bishop, advocating indis criminate almsgiving, fraternising with the poor and discontented, unorthodox in faith, an ultra-radical in politics, exciting the bitter hostility of the whole respectable press, denouncing shams, clutching eagerly at any Utopian extravagance that had a heart of good in it, a red republican in Trance, an itinerant lecturer on the rights of man in England, and finally trampled to death by conservative roughs, hounded on by dignitaries of the Established Church. Confident that such would be the career of Jesus among us, the author is justified in asking of us, why, if we should thus regard him, do we persist in calling ourselves by his name and pretending to be his followers. Surely a question not to be left unanswered. “We ought,” says the preface to the third edition, “to be brave enough in this day to dare ask ourselves how much is practicable and how much is impracticable in the creed we profess; and to renounce that which is even the most imperatively enjoined if we find that it is not wise or possible. If our religion leads us to political chimeras, let us abjure it: if it teaches us truth, let us obey it, no matter what social growths we tear up by the roots. There is no mean way for men. To slaves only should the symbols of a myth be sacred, and our very children are forbidden the weakness of knowing the right and doing the wrong. If such a man as Joshua Davidson was a mistake, then acted Christianity is to blame. In which case, what becomes of the dogma ? and how can we worship a life as divine, the practical imitation of which is a moral blunder and an economic crime ? ” �8 "Jesus versus Christianity. It is thus that the author makes the very humanity of Jesus the proof of his divinity. He is extrahuman, not in any metaphysico-theological sense, but in the intensity of the sympathy which impels him to attempt to benefit his fellows. His very failures are more divine than the successes of other men. It is thus, too, that having at the start repu diated the dogmatic system attached to his name, we are called on to re-examine his ethical and social teaching, and to avow honestly our rejection of such parts of it as do not coincide with our notions of the practicable and right. In short, the appeal is to be neither to authority nor tradition, but to our own intelligence and moral sense. This, too, is the import of Miss Nightingale's recent utterance (in Fraser's Magazine for May). Rebuking the tendency of modern reformers to ignore the character of God, as necessarily underlying the phenomena which form the subject of their investi gations, this ‘ Note of Interrogation ’ calls upon us to regard the moral laws which govern men’s motives as the real exponents of the divine nature. While thus adopting the inductive method of Positivism, she blames the Positivists “ for leaving out of considera tion all the inspiring part of life,” and stopping short at phenomena, instead of seeking to learn that of which phenomena are but the manifestation, and. to which, therefore, they must be the index. In this view, she rejects the main points of the creeds of Roman, Protestant, and Greek alike, and utterly ignores what is called “ revelation ” as a guide to the nature of God, and points to the character and teaching of Christ as among the best indications to that which ought to be the prime object of search. In all this it appears clearly that by the term GW Miss Nightingale really means a human ideal of perfection, and that she would have us perfect our ideal for the sake of the reflex influence it would �Jesus -versus Christianity. 9 exercise upon ourselves. It is by the adoption of the Christ-ideal of character, and rejection of Christian dogma, and those on the question of their intrinsic merits as estimated by her own mind and con science, apart from tradition or authority, that Miss Nightingale justifies us in ranking her among the supporters of Jesus in the great cause of Jesus versus Christianity. ‘ The Fair Haven ’ is an ironical defence of ortho doxy at the expense of the whole mass of church tenet and dogma, the character of Christ only excepted. Such, at least, is our reading of it, though critics of the Rock, and Record order have accepted the book as a serious defence of Christianity, and proclaimed it as a most valuable contribution in aid of the faith. Affecting an orthodox standpoint, it bitterly reproaches all previous apologists for the lack of candour with which they have ignored or explained away insuperable difficulties, and attached undue value to coincidences real or imagined. One and all they have, the author declares, been at best but zealous “liars for God,” or what to them was more than God, their own religious system. This must go on no longer. We, as Christians, having a sound cause, need not feai’ to let the truth be known. He proceeds accordingly to set forth that truth as he finds it in the New Testament; and, in a masterly analysis of the accounts of the resurrection, which he selects as the principal and crucial miracle, involving all Other miracles, he shows how slender is the foundation on which the whole fabric of super natural theology has been reared. Rejecting the hypothesis of hallucination by which Strauss attempts to account for the belief of the disciples in the resurrection, he shows that they had no real evidence that Jesus had died upon the cross at all. It is true that the disciples believed him dead ; so that we need not charge them with fraud. That charge he �io Jesus versus Christianity. reserves for the Paleys and Alfords, whose disingenuousness he scathingly exposes, using the arguments of the latter to show the absence of anv proof that Jesus died either of the cross or of the spear-wound. All that the evangelists knew was that the body was deposited in the tomb apparently dead, and that at the end of some thirty hours it had disappeared. Rejecting the statement in Matthew as palpably untenable, he makes that in John the basis of the true story, this being the simplest and manifest source of the rest. As told by our author, the whole affords an exquisite example of the natural growth of a legend. First, we have Mary Magdalene, who, finding the stone removed, investigates no further, but runs back and declares that the body has been taken away (not that it has come to life). Then we have John and Peter ascertaining for themselves, by looking in, that Jesus was no longer there, but only the linen clothes lying in two separate parts of the tomb. Then, these having taken their departure, we have the warm, impulsive Magdalene remaining behind to weep. At length, mustering courage to look into the sepul chre for herself, she sees, as she thinks, sitting at opposite ends, two angels in white, who merely ask her why she weeps. She makes no answer, but turns to the outside, where she sees Jesus himself, but so changed that she does not at first recognise him. How from this simple and natural story of the white grave clothes, in the dark sepulchre, looking like angels to the tear-blinded eyes of a woman who was so liable to hysteria or insanity as to have had “ seven devils ” cast out of her, grew, step by step, the myth so freely amplified in the gospels, the reader must find in the book itself. If he can once fully grasp the intention of the style and its affectation of the tone of indignant �Jesus versus Christianity. 11 orthodoxy, and perceive also how utterly destructive are its “ candid admissions ” to the whole fabric of supernaturalism, he will enjoy a rare treat. It is not, however, for the purpose of recommending what we, at least, regard as a piece of exquisite humour that we call attention to ‘ The Fair Haven,’ but in order to show how, while rejecting popular Christianity, we may still accept the “ Christ-ideal,” to use our author’s phrase, and this with an enhanced sense of its beauty and use to the world. One of the most characteristic parts of the book is that in which he argues in favour of the providential character of the gospel narratives, notwithstanding their inaccuracies. After stating that no ill effects need follow from a rejection of the immaculate con ception, the miracles, the resurrection, or the ascension, because “ the Christ-ideal, which, after all, is the soul and spirit of Christianity, would remain precisely where it is, while its recognition would be far more general, owing to the departure on the part of the Apologists from certain lines of defence which are irreconcilable with the ideal itself,” he says : “ The old theory that God desired to test our faith, and that there would be no merit in believing if the evidence were such as to commend itself at once to our understanding, is one which need only be stated to be set aside. It is blasphemy against the goodness of God to suppose that he has thus laid, as it were, an ambuscade for man, and will only let him escape on condition of his consenting to violate one of the very most precious of God’s own gifts. There is an inge nious cruelty about such conduct which it is revolting even to imagine. Indeed, the whole theory reduces our heavenly Father to a level of wisdom and goodness far below our own, and this is sufficient answer to it.” There is, however, a reason why we should be ■required to believe in the divinity of the Christ-ideal, and regard it as exalted beyond all human comparison; �I2 "Jesus versus Christianity. namely, in order to exalt our sense of the paramount importance of following and obeying the life and commands of Christ. And this being so, “ it is natural, also, to suppose that whatever may have happened to the records of that life should have been ordained with a view to the enhancing the precious ness of the ideal.” Thus the very obscurity and fragmentariness of the gospel narratives have added to the value of the ideas they present, just as the mutilations of ancient sculptures serve to enhance their beauty to the imagination. Or, as “the gloom and gleam of Rembrandt, or the golden twilight of the Venetians, the losing and finding, and the infinite liberty of shadow,” produce an effect infinitely beyond that which would be gained by any hardness of definition and tightness of outline. The suggestion of the beautiful lineaments to the imagination is far more effective than would be any minutely detailed portrait. “ Those who relish definition, and definition only, are indeed kept away from Christianity by the present condition of the records ; but even if the life of our Lord had been so definitely rendered as to find a place in their system, would it have greatly served their souls ? And would it not repel hun dreds and thousands of others, who find in the suggestiveness of the sketch a completeness of satis faction which no photographic reproduction could have given ?” The fact is “ people misunderstand the aim and scope of religion. Religion is only intended to guide men in those matters upon which science is silent: God illumines us by science as by a mechanical draughtsman’s plan; he illumines us in the gospels as by the drawing of a great artist. We cannot build a ‘ Great Eastern ’ from the drawings of the artist, but what poetical feeling, what true spiritual emotion was ever kindled by a mechanical drawing ? How cold and dead were science, unless supplemented by �"Jesus versus Christianity. 13 art and religion! Not joined with them, for the merest touch of these things impairs scientific value, which depends essentially upon accuracy, and not upon any feeling for the beautiful and loveable. In like manner the merest touch of science chills the warmth of sentiment—the spiritual life. The mechanical drawing is spoilt by being made artistic, and the work of the artist by becoming mechanical. The aim of the one is to teach men how to construct; of the other, how to feel. We ought not, therefore, to have ex pected scientific accuracy from the gospel records. Much less should we be required to believe that such accuracy exists.” The finest picture, approached close enough, becomes but blotches and daubs of paint, each one of which, taken by itself, is absolutely untrue, yet, at proper distance, forms an impression which is quite truthful. “No combination of minute truths in a picture will give so faithful a representation of nature as a wisely-arranged tissue of untruths.” Again, “ all ideals gain by vagueness and lose by defi nition, inasmuch as more scope is left for the imagi nation of the beholder, who can thus fill in the missing detail according to his own spiritual needs. This is how it comes that nothing which is recent, whether animate or inanimate, can serve as an ideal unless it is adorned by more than common mystery and uncer tainty. A new cathedral is necessarily very ugly. There is too much found and too little lost. Much less would an absolutely perfect Being be of the highest value as an ideal as long as he could be clearly seen, for it is impossible that he could be known as perfect by imperfect men, and his very perfections must perforce appear as blemishes to any but perfect critics. To give, therefore, an impression of perfec tion, to create an absolutely unsurpassable ideal, it became essential that the actual image of the original should become blurred and lost, whereon the beholder now supplies from his own imagination that which is, �14 "Jesus versus Christianity. to him, more perfect than the original, though objec tively it must be infinitely less so. “ It is probably to this cause that the incredulity of the Apostles during our Lord’s lifetime must be assigned. The ideal was too near them, and too far above their comprehension; for it must always be remembered that the convincing power of miracles in the days of the Apostles must have been greatly weakened by the current belief in their being events of no very unusual occurrence, and in the existence both of good and evil spirits who could take possession of men and compel them to do their bidding. “ A beneficent and truly marvellous provision for the greater complexity of man’s spiritual needs was thus provided by a gradual loss of detail and gain of breadth. Enough evidence was given in the first instance to secure authoritative sanction for the ideal. During the first thirty or forty years after the death of our Lord, no one could be in want of evidence, and the guilt of unbelief is, therefore, brought promi nently forward. Then came the loss of detail which was necessary in order to secure the universal accept ability of the ideal. . . But there would, of course, be limits to the gain caused by decay. Time came when there would be danger of too much vagueness in the ideal, and too little distinctness in the evidences. It became necessary, therefore, to provide against this danger. “ Precisely at that epoch the gospels made their appear ance.” Not simultaneously, and not in perfect harmony with each other, but with such divergence of aim and difference of authorship as would secure the necessary breadth of effect when the accounts were viewed together. “ As the roundness of the stereoscopic image can only be attained by the combination of two distinct pictures, neither of them in perfect harmony with the other, so the highest possible conception of �Jesus versus Christianity. 15 Christ cannot otherwise be produced than through the discrepancies of the gospels.” Now, however, “when there is a numerous and increasing class of persons whose habits of mind unfit them for appreciating the value of vagueness, but who have each of them a soul which may be lost or saved, the evidences should be restored to something like their former sharpness.” To do this it demands only “the recognition of the fact that time has made incrustations upon some parts of the evidences, and has destroyed others.” Nevertheless, as “ it is not belief in the facts which constitutes the essence of Clvristianity, but rather the being so impregnated with love at the contemplation of Christ that imitation becomes almost instinctive,” we may probably suppose “that certain kinds of unbelief have become less hateful in the sight of God, inasmuch as they are less dangerous to the universal acceptance of our Lord as the one model for the imitation of all men.” To advocate conduct instead of belief, experience instead of tradition, and intuition instead of conven tionality, and to exhibit a model for the imitation of all men, married as well as single, is at least one pur pose manifest in the series of novels of which ‘ By and By ’ is announced to be the completion :—novels differing from the ordinary kind in that, while others treat of man only in relation to man, and are, there fore, merely moral, these bear reference to man in relation to the Infinite, and are, therefore, essentially religious. It does not come within our design to treat of the surface aspect of Mr Edward Maitland’s ‘ Historical Romance of the Future,’ which represents the world as it may be when a few more centuries have passed over it, and the problems, social, political, and religious, which now trouble it, shall have found their solution, and people may, without detriment or reproach, regulate their lives in accordance with their �16 "Jesus versus Christianity. own preferences. It is with the deeper design of the book that we have now to do, the design which reveals itself in the entire series to which, with ‘ The Pilgrim and the Shrine ’ and 1 Higher Law,’ it belongs. This design is the rehabilitation of nature, by showing its capacity for producing of itself, if only its best be allowed fail* play, the highest results in religion and morals. Seeing that to rehabilitate nature is in effect to rehabilitate the author of nature, and replace both worker and work in the high place from which they have been deposed by theologians, such a design can be no other than an eminently religious one. In the first of the series, ‘ The Pilgrim and the Shrine,’ the wanderer in search of a faith that will stand the test and fulfil the requirements of a developed mind and conscience emerges from the wilderness of doubt, through which he has been pain fully toiling, to find that the best that we can com prehend must ever be the Divine for us, and this by the very constitution of our nature, inasmuch as we can only interpret that which is without by that which is within. And he bears testimony to the value of the Bible as an agent in the development of the religious faculty by noting the subjective character of all that really appertains to religion in both the Old and New Testaments. “ Constantly,” he says, “ is the inner ideal dwelt upon without any reference to corresponding external objects. Think you it was the law as written in the books of Moses that was a delight to the mind and a guide to the feet of the Psalmist ? No, it was something that appealed much more nearly to his inmost soul, even ‘ the law of God in his heart.’ And what else was meant by ‘ Christ in you the hope of glory?’ The idea of a perfect standard is all that can be in us. The question wbethei’ it has any external personal existence in history does not affect the efficacy of the idea in raising us up towards itself. God, the Absolute, is �Jesus versus Christianity. 17 altogether past finding out. Wherefore we elevate the best we can imagine into the Divine, and worship that:—the perfect man or perfect woman. Surely it is no matter which, since it is the character and not the person that is adored. . . Christianity is a worship of the divinest character, as exemplified in a human form. . . The very ascription to Jesus of supernatural attributes shows the incapacity of his disciples to appreciate the grandeur and simplicity of his character. . . . Here, then, is my answer to the question, 1 What was the exact work of Christ ? ’ It was to give men a law for their government, tran scending any previously generally recognised. Ignor ing the military ruler, the priest, and the civil magistrate, he virtually denounced physical force, spiritual terror, and legal penalties as the compelling motive for virtue. The system whereby he would make men perfect, even as their Father in heaven is perfect, was by developing the higher moral lawimplanted in every man’s breast, and so cultivating the idea of God in the soul. The ‘ law of God in the heart ’ was no original conception of his. It had been recognised by many long before, and had raised them to the dignity of prophets, saints, and martyrs. Its sway, though incapable of gaining in intensity, is wider now than ever, till the poet of our day must be one who is deeply imbued with it; no mere surface painter like his predecessors, however renowned, but having a spiritual insight which makes him at once poet and prophet. The founding of an organised society, having various grades of ecclesiastical rank, and definite rules of faith, does not seem to me to have formed any part of Christ’s idea. His plan was rather to scatter broadcast the beauty of his thought, and let it take root and spring up where it could. Recognising intensely, as he did, the all-winning loveliness of his idea, he felt that it would never lack ardent disciples to propagate it, and he left it to each B �Jesus versus Christianity. age to devise such means as the varying character of the times might suggest. The ‘ Christian Church,* therefore, for me, consists of all who follow a Christian ideal of character, no matter whether, or in whom, they believe that ideal to have been personified.” Such is the teaching of a book that is, to the Pall Mall Gazette, foolishness, and to Mudie’s a stumblingblock and an abomination; yet which, in spite of clerical denunciation and the expurgatorial indexes of Protestant Nonconformist circulating-librarians, has in a short space travelled to all lands where the English tongue is spoken, and perceptibly influenced the course that religious thought must henceforth take. We shall have a proof of this when we come to the last book on our list. In the meantime it seemed to us well to digress for a moment in order to denounce the obstacles which still are thrown in the way of genuine religious thought by ecclesiastic and layman, Churchman and Dissenter, alike in this “ Christian ” land of ours. As the ‘ Pilgrim and the Shrine ’ exhibited the process of thinking and feeling out a religion, so its successor, ‘ Higher Law,’ represented the natural growth of a morality. Repudiating all conventional methods, as the other repudiated theological and traditional ones, the design here is to represent the action of persons under the sole guidance of their own perceptions and feelings under circumstances of supreme temptation and difficulty. It is by the steadfast adherence to the simple rule of unselfishness, which forbids the commission of aught that can injure or pain those whom we are bound to respect, that the sufficiency of the intuitions to constitute the higher, or rather highest, law of morality is demonstrated. It is not necessary to the perfection of nature that all germs should reach the highest stages of growth, whether in the vegetable or in the spiritual kingdom. �"Jesus versus Christianity. T9 The capacity to produce a single perfect result is sufficient to redeem nature from the old reproach cast upon it by theologians, “just as one magnificent blossom suffices to redeem the plant, that lives a hundred years and flowers but once, from the charge of having wasted its existence.” Nay, more. “Even if the experience of all past ages of apparent aim lessness and sterility affords no plea in justification of existence, the one fact that there is room for hope in the future may well suffice to avert the sentence men are too apt to pronounce,—that all is vanity and vexation, and that the tree of humanity is fit only to be cut down, that it cumber the ground no longer.” Erom this point of view it is evident that at least one object of the creation of the leading character in 1 By and By ’ is to show how an ideally perfect dis position may be produced from purely natural cir cumstances, and if in the present or future, why not in the past ? The “ Christmas Carol ” of ‘ By and By’ thus becomes for us a parallel to the “Joshua Davidson” of the book already noticed; for it is an attempt to transfer the Jesus of the gospels from Judaea to our own country, only a Jesus wealthy in stead of poor, educated instead of untaught, married instead of single, having all the advantages of a civilisation more advanced than any yet attained, and with his intense religious enthusiasm kept from surpassing the limits of the practical, by science, wedlock, and work. In his liability to personify the products of his own vivid and spiritual imagination, and out of his idealisations of things terrestrial to people the skies with “angels,” we see but a repro duction of one of the characteristics by which all the enthusiasts of old, to which the world owes its religions, have been distinguished. By placing such a character in his picture of the future, we under. stand the author to indicate his conviction that man will always, no matter how rigidly scientific his b 2 �20 Jesus ’versus Christianity. training, have a religious side to his nature, a side whereby he can rise on the wings of emotion far beyond the regions of mere Sense. Of course such an one must at some moment of his life feel himself impelled to use his wealth and freedom for his own selfish gratification (he would not otherwise be human), but resisting such promptings of his own lower nature, will fix himself upon some great and useful work. It is almost as much of course that he will in his earliest love be attracted by the character that most nearly resembles pure unso phisticated nature. But the love that is of the sexes will not contain half his nature. He will be the friend and servant of all men, and so provoke to jealousy the small, intense disposition of her to whom he has allied himself. Striving to inoculate her with a sense of the ideal, their relations will aptly typify the world-old conflict of Soul and Sense. He may suffer greatly, but if she be true and genuine, and loves him her best, so far as is in her, he will _ be tender and kind and endure to the end. Losing her, and after long interval wedding again, more for his child’s sake than his own, he will naturally be tempted to make trial of one less unsophisticated and untrained. But mere conventionality will disgust him. Its hollow artifices and insincerity will be odious, and the ideal man will find a moral jar y fitting plea for repudiation. Should his child—his daughter—err, he will be tender and forgiving, pro vided her fault be prompted by love. It will ever be in his conduct that we shall find his faith. Recognising himself as an individualised portion of the divine whole, his intuitions are to him as the voice of God in his soul, and to fail to live up to his best would be to fall short of the duty due to his divine ancestry. So confident is he of the divinity of his own intuitions, and so inexorable in his requirements of �Jesus versus Christianity. 21 perfection in conduct up to the highest point of individual ability, that he fails to be at ease until he has established the character of God himself for perfect righteousness in his dealings, even with the meanest thing in his creation. We do not know whether or not the argument is new. It certainly has not been Suggested by any of the theologians who have busied themselves in seeking solutions for the problem of tile origin of evil. It is that all things are the pro duct of their conditions, and that all conditions have a right to exist, so that the products have a right to exist also; and the maker of the conditions can not in justice refuse to be satisfied with the products ©f conditions which he has permitted. “ The poor Soil and the arid sky are as much a part of the universal order as the rich garden, soft rain, and Warm sunshine. It is just that one should yield a ©rop which the other would despise. It would be unjust were both to yield alike.” Man’s highest ftmction is to amend the conditions of his own ■Existence. Finding himself launched into the uni verse, he must till it and keep it and fit it to produce better and better men and women. It is by labouring an this direction that he works out his own salva tion. They are poor teachers who inculcate but the patience of resignation, or look to another life to compensate the evils of this. The ideal man of the future appeals to the intuitive perceptions as the divine guides of conduct while here, and to the physical laws of nature for the means of subduing the world to man’s highest needs. To his intensely sympathetic nature “ good ” is necessarily that which assimilates and harmonises to the greatest extent its surrounding Conditions—not the immediately surrounding merely s-«4hat which works in truest sympathy with the fest, While that is evil which by its very selfishness arraigns the rest against it, good needs no power working from without to make it triumphant. It �22 Jesus versus Christianity. triumphs by winning the sympathies of all to work with it. What Mr Maitland has done in the form of fiction Mr Matthew Arnold has done in the form of a treatise. We look upon his ‘Literature and Dogma ’ as clinching the blow struck at the whole fabric of dogmatic theology, and crowning the effort to restore the intuitions as the sole court of appeal, not only between man and man, but between man and God. In his view the glory of the Bible consists in its exhibition of Israel as a people with a special faculty for righteousness, at least in conception. As other races have their special faculties, the Greek for sculpture, the Italian for painting, the German for abstract thought, the French for sensuous art, &c., so the genius of Israel was for the righteousness which consists in morality touched by emotion towards something that is not ourselves, but . which makes for righteousness. And it was in Christ that the national genius of his race culminated, as genius for painting in Raphael, for science in Newton, for the drama in Shakespeare. It was to God, not as “ an intelligent First Cause and Moral Governor of the Universe,” but as the influence from whence proceed the intuitions which constitute the basis of conscience, that the higher writers of the Old Testament appealed. And it was in Jesus, not as the “ Eternal Son” of a personal father, but as the restorer of the intuitions that the disciples believed. No doubt they had extra beliefs, and what we should term not so much superstition as the poetry of religion, and it is very difficult to separate the husks of this from the grain of the other; but it is always the appeal to the intuitive perceptions of right that excites their enthusiasm, and thus they preach as the sole efficient cause of man’s regeneration. Entitling his work ‘ An Essay towards a Better �Jesus versus Christianity. 23 Apprehension of the Bible,’ Mr Arnold maintains that it is through the lack of literary culture that the Bible has been utterly misunderstood, and that it is through such misunderstanding that difficulties and dogmas have arisen, and that conduct has come to be ranked below belief as the effective agent of all good. Of the Bible itself he says that, while it can not possibly die, and its religion is all-important, nevertheless to restore religion as the clergy under stand it, and re-in throne the Bible as explained by our current theology, whether learned or popular, is absolutely and for ever impossible. Whatever is to stand must rest upon something which is verifiable, not unverifiable ; and the assumption with which all churches and sects set out, that there is “ a great Personal First Cause, the moral and intelligent Gover nor of the Universe, and that from him the Bible derives its authority, can never be verified.” There is, however, something that can be verified ; something that, after the deposition of the magnified and non-natural man ordinarily set up by people as their God, will for ever remain as the basis and object of religious thought. This something is to be found in the Bible, not there alone, but there in a greater degree than in any other literature. It is the influence wholly divine which is not ourselves, and makes for righteousness. The instant we get beyond this in our definitions of Deity we fall into anthropomorphism and its attendant train of dogmas, Apostolic, Nicene, or Athanasian, all of which are but - human meta physics, and the product of minds untrained to dis tinguish between things and ideas. “ Learned reli gion ” is the pseudo-science of dogmatic theology; a separable accretion which never had any business to be attached to Christianity, never did it any good, and now does it great harm. In the Apostles’ Creed we have the popular science of that day. In the Nicene Creed, the learned science. In the Athanasian Creed, �24 "Jesus versus Christianity. the learned science, with a strong dash of violent and vindictive temper. And these three creeds, and with them the whole of our so-called orthodox theology, are founded upon words which Jesus, in all proba bility, never uttered, inasmuch as they are inconsis tent with the essential spirit of his teaching, and are ascribed to him as spoken after his death. Of the capacity of people at that time to compose a form of belief for us, we may judge by their ideas on cosmogony, geography, history, and physiology. We know what those ideas were, and their faculty for Bible criticism was on a par with their pther faculties. To be worth anything, literary and scientific criticism require the finest heads and the most sure tact. They require, besides, that the world and the world’s experi ence shall have come some considerable way. There must be great and wide acquaintance with the history of the human mind, knowledge of the manner in which men have thought, their way of using words and what they mean by them, delicacy of perception and quick tact, and besides all these, an appreciation of the spirit of the time. What is called orthodox theology is, then, no other than an immense misunder standing of the Bible, due to the junction of a talent for abstruse reasoning with much literary inexperi ence. The Athanasian Creed is a notion-work based on a chimaera. It is the application of forms of Greek logic to a chimaera, its own notion of the Trinity, a notion un-established, not resting on observation and experience, but assumed to be given in Scripture, yet not really given there. Indeed, the very expression, the Trinity, jars with the whole idea and character of Bible-religion, just as does the Socinian expression, a> great personal first cause. What, then, is Christian faith and religion, and how are we to get at them ? Jesus was above the heads of his reporters, and to distinguish what Jesus said and meant, it is necessary to investigate the spirit �Jesus versus Christianity. 25 which prompted and is involved in the words attri buted to him. This spirit is identical with that which made Israel (as expressing himself through his most highly spiritual writers) the most religious of peoples. The utterance of Malachi, Righteousness tendeth to life, life being salvation from moral death, was identical with the assertion of Jesus that he was the way, the truth, and the life, inasmuch as the Messiah’s function was to Srwiy in everlasting righteousness, by exhibiting it in perfection in his own conduct. Thus, the religion he taught was personal religion, which consists in the inward feeling and disposition of the individual himself, rather than in the performance of outward acts towards religion or society. The great means whereby he renewed righteousness and religion were self-examination, self-renouncement, and mildness. He succeeded in his mission by virtue of the sweet reasonableness which every one could recognise, par ticularly those unsophisticated by the metaphysics of dogmatic theology. He was thus in advance of the Old Testament, for while that and its Law said, attend to conduct, he said, attend to the feelings and dispositions whence conduct proceeds. It was thus that man came under a new dispensation, and made a new covenant with God, or the something not ourselves which makes for righteousness. Thus the idea of God, as it is given in the Bible, rests, not on a metaphysical conception of the necessity of certain deductions from our ideas of cause, existence, identity, and the like ; but on a moral perception of a rule of conduct, not of our own making, into which we are born, and which exists, whether we will or no ; of awe at its grandeur and necessity, and of gratitude at its beneficence. This is the great original revelation made to Israel, this is his “ Eternal.” The whole mistake comes from ■ regarding the language of the Bible as scientific instead of literary, that is, the language of poetry and �26 Jesus versus Christianity. emotion, approximative language thrown out at certain great objects of consciousness which it does not pretend to define fully. As the Old Testament speaks about the Eternal and bears an invaluable witness to him, without ever yet adequately in w’ords defining and expressing him, so, and even yet more, do the New Testament writers speak about Jesus and give a priceless record of him, without adequately and accurately comprehending him. They are altogether on another plane, and their mistakes are not his. It is not Jesus himself who relates his own miracles to us; who tells us of his own apparitions after death; who alleges his crucifixion and sufferings as a fulfilment of prophecy. It is that his reporters were intellectually men of their nation and time, and of its current beliefs ; and the more they were so, the more certain they were to impute miracles to a wonderful and half-understood person. As is remarked in ‘The Pilgrim and the Shrine,’ the real miracle would have been if there were no miracles in the New Testament. The book contains all we know of a wonderful spirit, far above the heads of his reporters, still farther above the head of our popular theology, which has added its own misunderstandings of the reporters to their misunderstanding of Jesus. The word spirit, made so mechanical by popular religion that it has come to mean a person without a hody, is used by Jesus to signify influence. “ Except a man be born of a new influence he cannot see the kingdom of God.” Instead of proclaiming what ecclesiastics of a metaphysical turn call “ the blessed truth that the God of the universe is a Person,” Jesus uttered a warning for all time against this un profitable jargon, by saying: “ God is an influence, and those who would serve him must serve him not by any form of words or rites, but by inward motive and in reality.” �J ‘ esus versus Christianity. 27 The whole centre of gravity of the Christian religion, in the popular as well as in the so-callecl orthodox notion of it, is placed in Christ’s having, by his death in satisfaction for man’s sins, performed the contract originally passed in the council of the Trinity, and having thus enabled the magnified and non-natural man in heaven, who is the God of theology and of the multitude alike, to consider his justice satisfied, and to allow his mercy to go forth on all who heartily believe that Christ has paid their debt for them. But the whole structure of material ising theology, in which this conception of the Atone ment holds the central place, drops away and dis appears as the Bible comes to be better known. The true centre of gravity of the Christian religion is in the method, and secret of Jesus, approximating, in their application, even closer to the “ sweet reason ableness” and unerring sureness of Jesus himself. And as the method of Jesus led up to his secret, and his secret was dying to “ the life in this world,” and living to “ the eternal life,” both his method and his secret, therefore, culminated in his “ perfecting on the cross.” A century has passed since it was said by Lessing, “ Christianity has failed. Let us try Christ; ” and the interval has not proved the utterance a fallacy. Though there never was so much so-called Christian teaching and preaching in school and church as now, the progress of civilisation has been little else than another name for progress in immorality, whether in the form of trade dishonesty, social selfishness, or any other. The reason is plain. It is not God as righteousness and Jesus as the way thereto that is inculcated, but systems of impossible metaphysics and rituals that profit nothing. The spread of intelligence is leading the masses daily more and more to reject what is good in religion, because their intelligence does not go far enough, and because their teachers �e8 Jesus versus Christianity. insist on substituting human inventions for eternal truth. Alike within the Established Church and without, it is the teaching vain and foolish. Even politics are degraded by its influence. For, as Mr Arnold asks, “ What is to be said for men, aspiring to deal with the cause of religion, who either cannot see that what the people now require is a religion of the Bible quite different from that which any of the churches or sects supply; or who, seeing this, spend their energies in fiercely battling as to whether the church shall be connected with the nation in its collec tive and corporate character, or no ? The thing is to recast religion. If this is done, the new religion will be the national one. If it is not done, separating the nation in its collective and corporate character from religion will not do it. It is as if men’s minds were much unsettled about mineralogy, and the teachers of it were at variance, and no teacher was convincing, and many people, therefore, were disposed to throw the study of mineralogy overboard altogether. What would naturally be the first business for every friend of the study ? Surely to establish on sure grounds the value of the study, and to put its claims in a new light, where they could no longer be denied. But if he acted as our Dissenters act in religion, what would he do ? Give himself heart and soul to a furious crusade against keeping the Government School of Mines ! ” This brings us to another aspect of the allegorical romance already referred to. Mr Maitland repre sents the church of the ‘ By and By ’ as a church at once national and undogmatic. That is, it is not only the crowning division of the educational depart ment of the State; but it is untrammelled by any dog ma that can exclude any citizen from a share in its conduct and advantages. For none can own him self a dissenter in regard to a church whose teaching is restricted to the inculcation of righteousness, and �Jesus versus Christianity. 29 follows Christ in the work of restoring the intuitions to their proper supremacy over convention and tra dition, and maintaining them there. Archdeacon Denison has already uttered a lament over even the remote prospect of such a “creedless and sacramentless church ” finding a footing in this country. But what may not the man who can reconcile the pursuit of righteousness with reason, say of the prospect afforded now? We take the answer from ‘ The Fair Haven.’ “ Let a man travel over England, north, south, east, and west, and in his whole journey he will hardly find a single spot from which he cannot see one or several churches. There is hardly a hamlet which is not also the centre for the celebration of our Redemption by the death and resurrection of Christ. Not one of these churches, not one of the clergy who minister therein, not one single village school in all England, but must be regarded as a fountain of error, if not of deliberate falsehood. Look where they may, they cannot escape from the signs of a vital belief in the resurrection. All these signs are signs of super stition only; it is superstition which they celebrate and would confirm; they are founded upon sheer fanaticism, or at the best upon sheer delusion ; they poison the fountain-heads of moral and intellectual well-being, by teaching men to set human experience on the one side, and to refer their conduct to the sup posed will of a personal anthropomorphic God who was actually once a baby—who was born of one of his own creatures—and who is now locally and corporeally in heaven, “of reasonable soul and human flesh sub sisting.” Such an one as we are supposing cannot even see a clergyman without saying to himself, “ There goes one whose whole trade is the promotion of error ; whose whole life is devoted to the upholding of the untrue.” How different it will be when the teaching in church �"Jesus versus Christianity. and school alike are built upon the axiom ascribed to them in ‘ By and By,’ that “ As in the region of Morals, the Divine Will can never conflict with the Moral law; so, in the region of Physics, the Divine Will can never conflict with the Natural law.” It must be so some day. “ It is not for man to live for ever in the nursery. As in the history of an indi vidual, so in that of a people, there is a period when larger views must prevail and greater freedom of action be accorded; when life will have many sides, and hold relations with a vast range of facts and interests, of which none can be left out of the account without detriment to all concerned. Formerly, it may be, men were able, or content, to recognise their relations with the infinite on but a single side of their nature. When a strongly marked line divided the object of their religious emotions from all other ob jects, when that alone was deemed divine, and all else constituted the profane or secular, there may have been excuse for their accordance of supremacy to the one class of emotions, and of inferior respect, or even contempt, to the other. But we have passed out of that stage; we know no such distinction in kind between the various classes of our emotions. They all are human, and therefore all divine. They all serve to connect us with the universe of which we are a portion, the whole of which universe must be equally divine for us, though we may rank some of its uses above others in reference to our own nature. Thus, if there is nothing that is specially sacred for us, it is because there is nothing that is really profane; but all is sacred, from the least to the greatest. And this is the lesson that the churches have yet to learn. Let us complete the Reformation by freeing our own church from its ancient limita tions, which are of the nursery. Let us release our teachers from the corner in which they have so long �Jesus versus Christianity. 31 been cramped, and they will soon learn to take greater delight in exploring the many mansions which com pose the whole glorious house of the universe, and unfolding in turn to their hearers whatever they can best tell, whether of science, philosophy, religion, art, or morality, not necessarily neglecting those spiritual metaphysics to which they have in great measure hitherto been restricted, and the consequence of which restriction has been but to distort them and all else from their due proportion. In the church thus reformed, all subjects that tend to edification will be fitting ones for the preacher. But whatever the subject, the method will have to be but one, always the scientific, never the dogmatic method. The appeal will be to the intellects, the hearts, and the consciences of the living, never to mere authority, living or dead. There will be no heresy, because no orthodoxy; or rather, the question of heresy as against orthodoxy will be a question of method, not of con clusions. From the pulpits of such a church no genu ine student or thinker will be excluded, but will find welcome everywhere from congregations composed, not of the women only and the weaker brethren, but of men, men with brains and culture ! Who knows what edifices of knowledge may be reared, what reaches of spiritual perception may be attained, upon a basis from which all the rubbish of ages has been cleared away, and where all that is useful and true in the past is built into the foundations of the future ! Who can tell how nearly we may attain to the per fections of the blessed when, no longer strait ened in heart and mind and spirit by a narrow sectarianism, but with the scientific and the verifiable everywhere substituted for the dogmatic and the incomprehensible, the veil which has so long shrouded the universe as with a thick mist shall be altogether withdrawn, when the All is revealed without stint to our gaze in such degree as each is able to bear, and �32 Jesus versus Christianity. Theology no longer serves but to paint and darken the windows through which man gazes out into the infinite! Thus reformed, amended, and enlarged, the esta blished churches of Great Britain will be no exclu sive corporations, watched with jealous eyes of less favoured sects. Nonconformity will disappear, for there will be nothing to nonconform to : Fanaticism, for there will be no Dogma; Intolerance and Bigotry, for there will be no Infallibility. Comprehensive, as all that claims to be national and human ought to be, no conditions of membership, will be imposed to entitle any to a share of its benefits: but every variety of opinion will find expression and a home precisely in the degree to which it may commend itself to the general intelligence. The bitterness of sectarian animosity thus extin guished, and no place found for dogmatic assertion or theological hatred, it will seem as if the first heaven and the first earth had passed away, and a new heaven and new earth had come, in which there was no more sea of troubles or aught to set men against each other and keep them from uniting in aid of their common welfare. Lit by the clear light of the cultivated intellect, and watered by the pure river of the deve loped moral sense, the State will be free to grow into a veritable city of God, where there shall be no more curse of poverty or crime, no night of intole rant stupidity, but all shall know that which is good for all, from the least to the greatest.”* “ What, then, becomes of the Revelation ? ” asks one of the hero in ‘ By and By.’ “ My friend,” is the reply, “ so long as there exist God and a Soul, there will be a revelation ; but the sold must be a free one.” * ‘How to Complete the Reformation.’ By Edward Mait land. Thomas Scott. � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Victorian Blogging Description An account of the resource A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes. Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk. <img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /> Creator An entity primarily responsible for making the resource Conway Hall Library & Archives Date A point or period of time associated with an event in the lifecycle of the resource 2018 Publisher An entity responsible for making the resource available Conway Hall Ethical Society Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Pamphlet Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Jesus versus Christianity Description An account of the resource Place of publication: London Collation: 32 p. ; 18 cm. Notes: "By A Cantab," Includes bibliographical references. From the library of Dr Moncure Conway. Printed by C.W. Reynell, London. Publisher An entity responsible for making the resource available Thomas Scott Date A point or period of time associated with an event in the lifecycle of the resource 1873 Identifier An unambiguous reference to the resource within a given context CT119 Creator An entity primarily responsible for making the resource [Unknown] Subject The topic of the resource Jesus Christ Christianity Rights Information about rights held in and over the resource <a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a> This work (Jesus versus Christianity), identified by <a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk">Humanist Library and Archives</a>, is free of known copyright restrictions. Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource English Christianity-Controversial Literature Conway Tracts Jesus Christ https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/aab696647ee9fce351ee81187e1b0b48.pdf?Expires=1773878400&Signature=RX8qaWCx8vD6SaG46-oWqpTvS193kDYgmVgqLhyaoqt55p5WDSkxVxkB3HmiRk5NjoQJmWuxOTSRZlzWm%7EiL%7EMaXXaHgLufZBHjnJ5WS2sqk%7Ex5y9iDu7cTG2jJ1fPDCBDPsWjEb%7Eh9eydzujEjTD28HlvNQZtdyfyzClwNEfeI7yePw2TfUglTfj3pxepLyeXVBlgHySv78HaOxGht-FHXqa1kQxCAsru-FuCBwnQ9gh1QrEq5MFlvACFmSzmLeWVcbg1ndI3kJ0TXeiBv8sFoY4vM7syzN-bO1Rek934PvE3hFYpstYKSO7sl%7EwRlMINkfpmh6aaHYzaNJkd63AQ__&Key-Pair-Id=K6UGZS9ZTDSZM 15389077c166372c5558ac126d0a7254 PDF Text Text CT zoo THE EFFICACY OF PRAYER. A LETTER TO THOMAS SCOTT. A FOREIGN PUBLISHED BY CHAPLAIN. THOMAS SCOTT, No. 11 The Terrace, Farquhar Road, Upper Norwood, London, S.E. 1873. Price Threepence. ��THE EFFICACY OF PRAYER. DEAR FRIEND, COMPLY with your request, by attempting a letter on “ Efficacy Prayer,” without Ihowever beingtheconscious ofofmuch originality or even “heterodoxy,” to recommend what I may find to say on so transcendent a topic. As to the heterodoxy, I am pretty well persuaded that our Biblical and Liturgical doctrines on the subject will, in their highest and broadest acceptation, admit a very close approach to the conclusions of nearly every earnest, sober, and unbiassed thinker, aspiring, irrespective of time and circumstance, to worship God in Understanding and in Spirit. You remember of old that our divergence of religious views generally arose from my demanding ampler recognition of the aspirational or emotional claims of our complex nature, than you, from your more realistic entrenchments, were inclined to con cede. It was in fact the time-honoured well-worn controversy between Realism and Idealism, or, as some would say, Prose and Poetry, in which I main tained, as I still do, that within the realm of Religion, the aspirations of our Spirit, with their vague yearn ings, prophetic forecastings, silent ponderings, and instinctive impulses, possess a deeper power of insight into transcendental truths than can, in this murky .earthly medium, be assigned to any mere scientific, dexterity of demonstration. No doubt the two �6 The Efficacy of Prayer. moieties of our mental constitution are destined to control and regulate each other, avoiding the perilous extreme of effervescent enthusiasm on the one side, or that of hard material positivism on the other. We may be sure that creating Providence would not have equipped us with two such orders of endowment, had not the development of both been essential to our equilibrium. A man listening exclusively to his ideal ponderings and imaginative promptings, will soon, like the engine without its regulator, get out of gear by undue violence of moving power ; but what the engine is with lack of steam, that, I apprehend, is our semi-divine nature withont some latent-heat of mysticism within it. If our nature be not semi divine,—be not, that is, animated and illumined by smouldering light and fire of Godhead,—then, of course, Religion, with its ancillary “Prayer,” is mere morbid delusion : we are but a higher develop ment of animal, as animal of vegetable, and vegetable of mineral, mere circulating dust and curious chemical digesters, liable to be disturbed in our real business of “ assimilation” by morbid fancies of futurity and divinity, which practical sense of duty should stu diously suppress. This, however, was never your position. We both acknowledged Religion as the birth-right of Man, not to be sold or bartered for cold and feckless philosophic pottage ; but you looked for it more in the head, I in the “ heart, maintaining with King David, that there is its true temple or tabernacle. I believed then, as I do still, that the ablest among us, taking counsel of his brain only, is likely enough, to land in Atheism, finding infinite Creation as easy to conceive as an infinite Creator. But let him look into his “ heart,” and he is a “ fool to refuse its evidence and say, “ there is no God ! The drift, then, of all that I have to say will be towards conciliating the “ Realism ” that would, in its extreme logical result, shut us out from every hope �The Efficacy of Prayer. y of help but that of putting our own shoulder to the wheel, whose only Litany is “ Orare Laborare ; ” and the Idealism which, when fairly indignant at the ignoring of what it holds to be the more sacred half of our nature, may, by force of re-action, be led to over look the co-ordinate and no less imperative demands of reasonable sense and soberness. A recent visit to England has shown me that this and kindred ques tions are now mooted with a boldness and publicity which by no means so characterised public opinion when we used to compare theologic notes, as with bated breath, years ago, under your genial roof on the Foreland coast. Large print and leading articles are now at the free and full service of speculations which, a quarter of a century since, were under a Social, no less than Ecclesiastical, Ban ; then even the most reverential enquirer found his head against a stream too strong for individual stemming. Now, if he be timid as well as reverential, he may chance to be frightened at the ebb-tide of National Orthodoxy sweeping away more landmarks than he likes to lose, and alarming his nervous senses as with a roar of Niagara in the distance. Without figure of speech, I was startled at the general exoteric currency of controversies that used to seek esoteric conclave; and this remark absolves me from any further scruple as to the expression of opinions, no longer as formerly, of a kind to shock stereotype conclusions resting content on traditional authority, rather than seeking to give an answer for the hope that is in them. You, I know, have made yourself the centre of a circle of active and fearless investi gators with whom my conclusions are more likely to sin by their halfness than their boldness ; but if you can value them as standing wear and tear, and being consistent, without having aimed at consist ency, you are free to give them any “ imprimatur ’’ you think proper. B �8 The Efficacy of Prayer. Among other signs of the times that struck in® was an agitation as to the “ practical ” results of prayer, embodied in printed proposals, from no mean quarter, to the effect that such efficacy should be put to positive test within the walls of a hospital, one ward of which should be solemnly commended to faithful and righteous prayer in addition to the usual curative ways and means within reach of them all. This, it was argued on the Realistic side, would be a fair and searching trial of the true value of spiritual supplication. Nothing, it was urged, being holier in its purpose than prayer for recovery of the sick— should no propitious reply be vouchsafed to such petitions, as evinced by increased per-centage of recovery, then should we have little or no right to expect it for any other orisons we might offer. This strange project, betraying views, as it seemed to me, of a crude and coarse kind, I had opportunities of hearing referred to, even in pulpits of the Estab lished Church, where, as may be supposed, it would meet with no great favour or respect. Yet I could not help thinking that such a subject, once publicly propounded, was worthy of more precision in the way of dealing with it than it happened to be my lot to listen to. There is at least a superficial look of fair play and common sense about such an abrupt chal lenge that naturally attracts the wistful attention of “ practical ” people, whose minds might easily be unsettled by uncertain sounds in the trumpet replying to it. That such sounds, as far as I heard them, were uncertain, or at least wanting in the force and fullness to be wished, was, and still is, my impression; and having risked an opinion that may smack of presump tion, I will now make it my purpose herewith to subject my own kindred lucubrations to the proba bility of similar criticism. Such an exordium will no doubt prepare you for something more like a sermon than a letter, but having proposed such a �The Efficacy of Prayer. 9 solemn theme, you must of course tolerate a solemn tone. I promise you, however, as little of a homily, or at any rate as plain a one, as I can put together, knowing of old that the “ drum ecclesiastic ” is not the music you best love to listen to. What I have to substantiate is the assertion that the TwyAesi interpretation of our Biblical and Liturgical didactics would place the efficacy of prayer, not in its influence on external circumstance, but in its inward and reflexive working on the soul of the petitioner. I will try to show that neither the Bible nor the Book of Common Prayer, in the loftiest spirit of their teaching, ever encourage us to suppose that our sup plications can affect the ordinary course of outward events, as regulated by that Will and Way of God, which manifest themselves in what we call “ Laws of Nature.” Many on religious grounds have, I know, an objection to this term, 11 Laws of Nature,” and one is only too happy in these times to bow low to any scruple of a reverential kind. Yet is it an imperative religious duty to refer the laws of Nature to Nature’s God, and we have no higher revelation of the divine characteristics than their immutability—11 Without variableness or shadow of turning.” We none of us could contemplate as possible any change in the moral laws, as of Truth and Justice, for example. We all know and feel that in moral as in physical laws, “A false balance is, and must be, 1 an abomination to the Lord.’ ” Truth is a reality, or entity, and is part of the all-pervading Being that alone is, and compre hends every extant modification of subordinate Being. Untruth, or a “ false balance,” is negative or non existent, and therefore Atheistic, and thus no truth can ever change or become untruth, whether we distinguish it as physical or moral. The Hebrew tetragrammaton (an aoristic form of the substantive verb) expresses this in the most picturesque way, by giving to the “ Name ” of God the value of the three �io " Ehe Efficacy of Prayer. tenses, past, present, and future—“ The same yester day, to-day, and for ever.” Considering in this light the “ Laws of Nature ” as not external or extrinsic to the Deity, but absolutely intrinsic, co-ordinate, and im manent, they lose that hard aspect of materialism which is apt to alienate feelings and sentiments entitled to the tenderest and most respectful treatment. It would certainly seem, then, that we were authorised to consider physical laws as being no less changeless than moral, seeing that they both alike are expres sions of the Will and Way of the same changeless originating Power. Who in fact can conceive as possible any physical change in the law, that a straight line is the shortest between two points, that three angles of a triangle equal two right angles, or that a circle cannot touch another in more points than one ? If it be said that a fact be not a “ law,” it at any rate belongs to a “ law,” and such a fact as that two contiguous mountains must have an intervening valley, may assume the dignity of law with equal right as that claimed by an angle of incidence equalling its angle of reflection. The religious demur to the invariability of Physical Laws seems to arise, first, from assuming that they are in existence as external incidents or accidents in the Universe, and that as such it would be derogating from Divine Omnipotence to deny that they could be changed or suspended. Are not, indeed, “ all things possible with God ?” But this dictum, like most others of a transcendent sort, is an example of “ extremes meeting,” as it would be equally true, and equally reverential, to say, that with God but one thing is possible, viz., the thing which is. Can Almighty Power be exerted in any way but the wisest way ? and can there be two ways of doing the same thing in the wisest, or “most wise ” way ? Does not, in fact, the same Scriptural Authority that enounces all things as possible with God, else where limit such possibility in terms equally express, �The Efficacy of Prayer. 11 ** Si possibile transeat Calix sed non quod ego volo, sed quod Tu ”—“ If it be possible, let this cup pass.” We must guard accordingly against narrow and dero gatory views on this mysterious Chapter of Omni potence, united with the maximum of Wisdom and Knowledge, inevitably limiting Almighty Government (rather pondered in the heart than formalised in the head)—inevitably limiting Almighty Government by self-existent statutes totally different from the puerile notions we may attach to the “bon plaisir ” of an earthly Monarch or imaginary Magician! Yet it may be objected that this doctrine of the invariability of material Laws would involve the negation of all 11 Miracles ” as popularly understood ! To which I would venture to observe, with the utmost respect in presence of so momentous a topic, that how Miracles in general are popularly understood is very difficult to say, but that it is not very rash or heterodox to maintain that they are probably misunderstood. We are now, however, not concerned with the per plexing and,in these times, distressing subjectof “ Mira cles ” in general, nor even with the absolute possibility or impossibility of incidental change in “ Physical Laws.” The Miracles on which the religious faith of so many millions has hitherto rested are presented to us as strictly exceptional, and limited to exceptional Per sonages, as divine vouchers for missions involving the welfare of the Human Race. We are not now inquiring whether these be supposed to involve real change or suspension of Laws, or only the inter position of inferior agents, leaving the Laws intact, or whether, lastly, the Miracles be “subjectively,” rather than “ objectively,” to be interpreted. These alternatives are not for the present under con sideration. Quite enough that we may assume so much as excessive rareness or improbability in such miraculous phenomena, to authorise us to impugn them as awaiting the wish and will of mere ordinary �12 The Efficacy of Prayer. mortals beseeching before the throne of Omnipotence, that the infinite should adapt itself to the finite, the omniscience of the Creator to the ignorance of the creature. Were, indeed, such privilege of miraculous control or interference within reach of our own individual fervour, miracles would become too nume rous and too normal to be “ miraculous” or wonderful at all, thus perishing of their own plethora. But to return : it is indisputable that the highest Biblical doctrine of Prayer is that contained in the answer of our Lord to the inquiry of his disciples how to pray. Now in the formula of the “ Pater Noster ” there is not a single clause but that referring to “ daily bread,” which in any degree recognises the control of external circumstance as coming within the province of Christian supplication. As regards giving us our daily bread, there can be no doubt that it implies a thankful recognition on our part of the law that we reap tenfold or a hundredfold, according to circumstances, the grain that we sow. It is in fact a commemorative and eucha/ristic acknowledgment of our dependence on such Law for our daily main tenance, and it is on such principle of commemorative and eucharistic sacrifice that alone are founded, as I believe, all the petitions that we offer in the name or spirit of Christ, touching the outward or material conditions of existence. Nothing can be more exclu sively inward and spiritual than all the other clauses of the divine model of Prayer. God’s “ Name,” or Being, is to be held holy in our hearts. His Govern ment and His Will are to be as unquestionable with us on Earth as we conceive them to be with Beings of higher powers of appreciation, inhabiting higher spheres in the hierarchy of the Universe. His Will to be done on Earth as in Heaven, but by no means in Heaven as on Barth. The are to discipline our selves to forgive our earthly Brother as sole condition of being ourselves forgiven of our Heavenly Father, �the Efficacy of Prayer. T3 and we implore that we may be strengthened in hours of temptation and delivered from spiritual evil (rov Trovripov). That our Liturgical Services recognise Christ’s teaching on the doctrine of Prayer, as being of authority beyond appeal, belongs of course to the nature of the case; but if it needed any argument, we have it at once in the frequent reference, or “ harking back,” as it were, to the divine standard of our one High Spiritual Priest. That we also pray for protection against all the various physical, as well as moral, evils by which we are beset, is, as already said, to be set down to commemorative exer cise of devotion, reminding us when gathered together of all the manifold manifestations of Power and Wisdom by which, whether collectively or indivi dually, we live and have our Being. When we pray against Plague and Pestilence, does any one suppose that such Prayer militates with our bounden duty, Godward and Manward, to “wash and be clean?” Is it not rather to strengthen and stimulate our faith in the fulfilment of God’s Laws of health that we put up such petition ? When we pray for “ the kindly fruits of the earth, that in due time we may enjoy them,” do we risk the inculcation of sloth and negligence in the business of Agriculture ? Is not the whole tone and tenor of such orisons in the direction of “ up and be doing,” strengthening our faith, and cheering our hope in working out our own welfare with the sufficiency, and according to the means 'given us of God F Would any of us neglect the electric conductor because he had prayed against lightning and tempest? Would such Prayer be less blessed in its working because of the conductor, or that of the conductor because of the Prayer ? It would be a dim and narrow view that did not per ceive how they supplement each other. Does any Subject or Citizen of our United Kingdom find it �14 The Efficacy of Prayer. derogate from his political rights and duties to pray that our earthly Sovereign may have affiance in our Heavenly King of Kings ? Are the bonds of our Social fellowship in Church and State so strongly knit, or in danger of being so relaxed by congregational idealism, that we should refrain from praying that our clergy may set forth God’s Word by their preach ing and living—that our Magistrates (Judges) may execute justice and maintain truth—that our Nobles may be endued with grace, wisdom, and under standing? Would Socrates or Plato, or any other of the Human-Catholic Church, demur to join any Nation under Heaven in thus reverencing God, honouring the King, and loving the Brotherhood ? In fact, when the Service winds up, as it always does, with the Saving Clause of St. Chrysostom, that our Prayers should be granted only in so far as “ expe dient ” for us, we have Christian and highest Ethnic Piety joining hands in common confession to that “ Fountain of all Wisdom, who knows our necessities before we ask, and our ignorance in asking.” If you tolerate a scrap of Greek, let me quote Socrates in epigram on “ Efficacy of Prayer,” and see whether he did not hold much the same doctrine as taught by our Liturgy : ZsiT BacriAgiT, t« pCtv eadXa Kai evxop.&ois Kai avevKrois Appt SlSov 'rafie Xvypa, Kai airepvKOis, freely but faithfully translated Put away from us, O Lord, such, things as he hurtful, And grant us such things as be profitable, Whatever our ignorance in asking them. If any one would convince himself that the spirit of our Liturgy is that of the “ Lord’s Prayer,” namely of inward not outward tendency, let him only turn to the “ Collects,” the oldest and most concentrated of all our formularies, and he will note consecutive peti tions that “ we may so pass through things temporal �'The Efficacy of Prayer. as not to lose the things that are eternal; ” that Goodness and true Religion may increase within us ; that hurtful things may be put away from us, and things profitable given us ; that we may have the spirit to think and do such things as be rightful; that in order to obtain our petitions we may ask such things as it may please God to give us ; and that we may have grace to run the way of God’s Laws, in order to gain His promises and partake His treasures ! I have merely taken a word or two out of consecutive Collects after Trinity, and could add to them indefi nitely to the same effect. Could any tone of prayer be desired or imagined of larger and loftier scope, of more “ Socratic ” or transcendent import, or in which greater stress were laid on our adapting our human Will to the divine, rather than vainly attempting the converse process ? Could any language more expressly limit our gaining what is good for us to the condition of “ running the way of God’s commandments ” ? One cannot imagine any point of view from which such spirit of prayer could be otherwise than welcome and edifying to every mind recognising a divine sentient Godhead as pervading the Universe, and esteeming aspirations towards that God as the characterising and distinguishing prerogative of our human nature. The quotations cited go far, moreover, towards estab lishing the position from which I ventured to set out, namely, that our Biblical and Liturgical doctrines on prayer and its efficacy will admit, in their highest interpretation, of conclusions identical with those of nearly all earnest and sober thinkers, yearning to worship God with their spirit in unison with their understanding. You will perhaps think I am now dwelling less on the efficacy of prayer than of the “ Prayer Book,” yet is our Anglican—Parliamentary—Liturgy so �16 The Efficacy of Prayer. saturated with the spirit and letter of the Bible, that it might almost claim the recognition of Universal Christendom as a fair exponent of Scriptural teaching on the subject. Then again, independently of different Communions within the limits of the United King dom, it seems to possess quite a special interest to every British Subject and Citizen as being hitherto, at least, the most effective extant instrument of “National Education” among us. One can scarcely help thinking its value even under-rated in this respect, and that, had it not been for this Parlia mentary boon to the Empire, our English character would hardly have stood so high among Nations as it in general has done for the last three centuries. If we value the language Shakspeare spake, the morals Milton held, and hold that education is rather the inculcation of good principles and good manners, than of mere intellectual accomplishments, then you will agree with me that our “ Morning and Evening Services,” known by heart, as they have been by successive millions of our Countrymen, almost from the cradle to the coffin, are entitled to some pro minence in the consideration of Prayer at the hands of every dweller in these Islands. I for one, at any rate, believe that the spirit to do our work and fight our battles has been in no small measure imbibed from the rhythmical beauty and deep earnestness of the teaching so dear and familiar to most of us, from the “ Lawful and Right” of the Prophet Ezekiel to the triune benediction of the Apostle Paul. So if I say too much about the “ Book ” for the efficacy of Human Prayer in general, let it pass for something to the purpose as to that of British Prayer in parti cular. You will have seen at once what I mean when bargaining for the “highest and broadest” inter pretation of our Christian Oracles, to the effect of �The Efficacy of Prayer. 17 excluding low and narrow notions that might easily be propped up with single “ texts,” giving no fairei’ idea of the general scope of Christianity than would single stones of the architecture of the Temple. You are not the man to meet me with the argument of ££ Elias holding back the rain for three years and six months,” even though an Apostolic text can be quoted in its favour. You will allow that if we would know what horizon the Christian Temple commands we must go to the top of it, and that top is the Cross of the Spiritual Gospel, showing us that our God is a Universal Spirit, seeking worship only in universal spiritual truth. If St James himself believed in the efficacy of Elias’s prayer to such coarse material purpose, his belief can to us have only ££ subjective ” worth, as the critics call it, that is, only establishing his own individual persuasion, but by no meats substantiating such notions as an “ objective ” or palpable fact. He may indeed have only availed himself of such “ subjectivity,” or popular persuasion, on the part of his countrymen; it afforded him an illustration and he employed it. They were not likely to question traditional noble works heard with their ears and declared by their Fathers, as done in their days, and in old time before them. But we measure God’s ££ noble works ” by another standard, and know that mortal prayer, in its fitful waywardness, can never avail to change the Law that sends sunshine and rain alike upon the just and the unjust. The same reply is ready to the hand of every Christian, when ££ beggarly elements ” and ££ old wives’ fables ” are rudely thrust upon him by devotees of the ££ letter” that kills, rather than of the spirit that quickens. Did a Jew of that time and place believe it ? then we respect his belief then and there. “ Sed credat tunc temporis Judaeus, non ego I” One feels, however, that the real paramount diffi �18 ’The Efficacy of Prayer. culty of the whole subject is the deeply-rooted reluct ance of human nature to acknowledge its own apparent insignificance in presence of changeless and unchangeable physical or material laws. The weight of evidence to such effect seems indeed crushing, yet it has not sufficed, and will not easily suffice, to crush human faith and hope in doctrine of a less dreary and desolate aspect. We instinctively cling to any principle, or any persuasion, that re-estab lishes us in our own eyes, as of more importance than to be made the sport of earthly elements—drowned by water, burnt by fire, starved by cold, with as little elemental remorse as were the existence but of mice, rather than men, at stake on the issue ! The facts, it must be confessed, are fearfully blunt in their testimony against our higher preten sions. That Biscayan billow rolls into the Tagus, and sweeps away 30,000 men, women, and children, as if the inhabitants of a European capital were no more than the denizens of an ant-hill! Yet how Priests and People petition Heaven’s grace for dear life, as they crowd down to that fatal quay to escape the shock that has levelled their proud city. How would it have been had some Priest of Nature warned them with his Kiipte eXerjaov to flee up hill from the reac tionary volcanic surge of that mass of pitiless brine ! Look again into yon grand Catholic Church far away beyond the South'Atlantic, under the shadow of the sunny Andes. See how the lights shine, the banners wave, and clouds of incense rise with pealing organs and anthems to the glory of God, according to the worship of the forefathers of those two thousand women and children that are praying for health and wealth, after their knowledge! Yet a gentle fresher zephyr from without blandly waves that long muslin streamer into the tall torch lazily lambent on its silver sconce, and, gracious Heaven! by La/w of fire and fuel, �The Efficacy of Prayer. 19 it flashes from beam to beam, leaps from rafter to rafter, and the frantic, shrieking crowd rush headlong upon those great gates that open inwards on their hinges ! Let who will read the newspapers of no distant date for the how and how long lasted the agony of that holocaust of charred bones, but even now a multitude of mostly young, beautiful, festivelyadorned, and God-adoring humanity I But why cross the Atlantic for illustrations; cannot even middleaged men recall the Irish famine, when the potatosick soil refused longer health and strength to the single root to which millions of human beings, con trary to the laws of God, looked for their sole sustenance; and did not a million or more of the subjects of the richest empire in the world pay with their lives for the rotten scab of that poor vege table bulb. Had we prayed with the plough for the “ daily bread ” of Ireland, would that million of our countrymen have been sacrificed to the leprosy of “ lumpers ? ” Look again, if we like to dwell on human humiliation in presence of the divine laws of material creation, look to that proud “ iron-clad ” Man-of-War, equipped with all that the ways and means of the British Empire could devise, except one poor requirement of the law of“ central gravita tion.” Look and see, if we can through our tears, that leviathan reversed, and five hundred of our best and bravest dismally drowned on the dark night off Corunna, by behest of the stern statute that sent them to the bottom with as little compunction as it would have capsized a child’s toy in a pond or puddle. Think we prayers were wanting for that ship’s company, or that more prayers would have given her increased stability ? There seems no possibility of reasonably or religiously resisting such evidence as this, and we all know it can be indefinitely extended. Ask medical doctors �20 The Efficacy of Prayer. what “ efficacy ” they assign to prayer, and they will at once, and of course, limit it to the sooth ing effect that Faith and Hope, or cheerfulness and elasticity of mind, may work on the body through the nervous system. But that any amount or any intensity of prayer, by or for the patient, will work materially to set a broken, or renew a lost limb, is a proposition to which they, will not listen, and cannot reply. Could such interposition prevail, how gladly would they call it in to temper that inexorable statute that visits with consumption, insanity, and the rest, the third and fourth generation of those, that with guilt or innocence, have transgressed a Law. Ask commercial calculators in companies of in surance against fire and hail, securing, through accu rate reckoning, profit to themselves, while saving individuals from ruin, by spreading loss over larger surface—do they recognise the existence of an un known, impalpable, inappreciable, influence, that would set their tables and tariffs at nought ? To seek ampler illustration would be useless and tedious. Established facts are sacred revelations, and there can scarcely be a better established fact than the utter disrespect to human persons displayed by the execu tive powers that preside over the physical phenomena of the world we live in. We have only honestly and humbly to acknowledge the truth, and seek consola tion for its seeming harshness in our reverential faith that whatever is is ultimately right, and that, in the language of devotion, we are in the hands of an Almighty Power, declaring itself most chiefly in mercy and pity. What that sphere of “most chief” mercy is, we need not go far to inquire. The most chief lesson of our religion is not to fear the powers that may indeed kill the body, but have no might or right to meddle with the “soul,” that alone constitutes the divine �Phe Efficacy of Prayer. 21 and abiding life of man. The physical laws that govern fire and water, the laws of gravitation, of chemistry, and of electricity, do indeed evince no respect for the corporeal life that, designedly or undesignedly, trenches on their domain. Whether it be the life of thonsands, or the life of nnits, the life of saints, or the life of sinners, we have no shadow of reason for believing that such laws manifest the slightest respect or recognition of our persons. No man in his senses will maintain that an eruption of Etna will respect the city of Catania on its flanks, and Catania is no mean'city. And, were it the city of London and Westminster to boot, a stream of lava miles wide and deep as the height of a church-tower, would make short work of it. But let us take courage and be of good cheer, when we remember that all the lava of all the volcanos in the Planetary System could not suffice to suffocate a single human “ soul,” and that the soul’s life is the only life whose Salvation Religion recognises as worth the saving. Our bodies come and go, circulating through mineral, animal, and vegetable—great Caesar’s dust, or dust that stops a bung-hole. It is for the spirit alone, which for a while dwells in such dust, that Religion will condescend to pray, or that God, who is a Spirit, (with reverence be it spoken), will condescend to hear. We have eaten so much of the fruit of the Tree of Knowledge, that we become terror-stricken at the incomprehensible ineffable Deity we have discovered; the higher our Godhead soars viewless into the Heaven of Heavens, the deeper the relative “Fall of Man” in his consciousness of his nakedness and his nothingness. We grope round on every side for mediating connecting links between the finite and the infinite. Guardian Angels—Patron Saints—and all the mytho logical machinery of Greek and Goth have had their day—but every Prospero in his turn, as we grow older �22 The Efficacy of Prayer. and wiser, abjures his “ rough magic,” buries his wand, and plunges his book deeper than plummet’s sound; all Prosperos but the divine Son, that still bridges the gaping chasm that separates Man from his God, teaching us to serve Him with a “ Reasonable Ser vice ” of all the mind no less than of all the heart. This is the only Service and the only Religion we cannot outgrow, for it is of us and within us, growing with our growth, strengthening with our strength, endured with powers of expansion to adapt itself, by higher and broader interpretation, to all the changes and chances of life’s mystery. It is the only true and “ Catholic ” Religion, because it is the only one that sanctifies and ennobles Sorrow, and to sorrow we are born as the sparks fly upward. We begin with wailing and we end with groaning, and it were no desirable privilege to be exempt from educational wailing and groaning as we go along ; for sweet are the uses of adversity, and at times better is the house of mourning than that of gladness. Against bodily rack and ruin we have no Guardian-Angel but our own Prudence, learning the laws of health and strength, and living them; for the Body’s fleeting claims,“ Nullum Numen si sit Prudentia”—but for the Soul’s eternal health and wealth Angels in Heaven do continually regard the light of God’s Face in our behalf (a Christian Article of Faith that might be made more of than it is), and by them, ascending and de scending the patriarchal ladder, are borne the availing prayers of such as pray in righteous prayer and spirit. People ask why and how Christ’s Religion has so spread and struck root; surely because it is the religion that best knows what we are, and what we need, that best strengthens our faith in the midst of mystery, best consoles us in sorrow and cheers us in resignation; a religion preached and practised by the divine Man whose religion teaches us that the only efficacious �The Efficacy of Prayer. 23 prayer is “ Fiat Voluntas,” not our will but “ Our Father’s in Heaven” be done. To sum up ;—Prayer efficacious only mentally and reflexively;—powerless circumstantially, till translated into Action, and then valid only in direction of, and conformity with, changeless Laws ;—though intense Prayer must needs be silent individual concentration, yet does the conventional language of Public-Service greatly strengthen us, in the sense of commemorative and eucharistic devotion, forming the best and steadiest basis of “ National Education.” If I have written you more of a sermon than a letter, put it down, as far as you can, to the solemnity of the subject proposed ; and if my “ idealism ” does not always meet your sympathy, remember, at any rate, that I am real when signing myself, Yours faithfully, Foreign Chaplain. Thomas Scott, Esq. � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Victorian Blogging Description An account of the resource A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes. Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk. <img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /> Creator An entity primarily responsible for making the resource Conway Hall Library & Archives Date A point or period of time associated with an event in the lifecycle of the resource 2018 Publisher An entity responsible for making the resource available Conway Hall Ethical Society Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Pamphlet Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The efficacy of prayer Description An account of the resource Place of publication: London Collation: 23, [1] p. ; 18 cm. Notes: "A letter to Thomas Scott by a foreign chaplain." From the library of Dr Moncure Conway. First page only of publisher's list (Abbot-Bastard) on unnumbered page at the end. Publisher An entity responsible for making the resource available Thomas Scott Date A point or period of time associated with an event in the lifecycle of the resource 1873 Identifier An unambiguous reference to the resource within a given context CT120 Creator An entity primarily responsible for making the resource [Unknown] Subject The topic of the resource Prayer Rights Information about rights held in and over the resource <a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a> This work (The efficacy of prayer), identified by <a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk">Humanist Library and Archives</a>, is free of known copyright restrictions. Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource English Conway Tracts Prayer https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/0b4b7ddb9a007a357b0e1cf0433103ab.pdf?Expires=1773878400&Signature=NrMpL4K02Pwqwkx7aV-cg9amx2N2tvHfRXgjdN1d0gXj1%7EPTv30MTM4dZOYdOpw6OKV9EZcfI4tSIwtwU70D3URLgCqGhrbHws8zTFssXTx9WJzc5oqZ-azIT-uWvkU521QgdCDy3MkvrAwSU8rdLpT0c8E-TuyDy0IKaCYVer0ojTLTAjYqyfuMs55ztFRBbG04hfWhoWHEUiRnkwvoueN3f9JbUpg-I%7E6zC8zExC82NmiIZZ0fQyDm5SQcDfvGi-KsuBzsUh%7EZkkoeJNOH9wJ39q4LNQNK6smTNDjcUR1CI1G79FeR-3ihDWNS6FnyHHrQXttwh2bLB2vDlj1trA__&Key-Pair-Id=K6UGZS9ZTDSZM 95444a00fb095174bf13b32a559b41fc PDF Text Text Ol ON THE HISTORICAL DEPRAVATION OF CHRISTIANITY. F. W. NEWMAN. PUBLISHED BY THOMAS SCOTT, NO. II THE TERRACE, FARQUHAR ROAD, UPPER NORWOOD, LONDON, S.E. 1873. Price Threepence. �LONDON: PRINTED BY C. W. REYNELI, 16 LITTLE PULTENEY STREET, HAYMARKET, W. �ON THE HISTORICAL DEPRAVATION OF CHRISTIANITY. HRISTIANITY is not the only religion which has undergone depravation. Side by side with it Mohammedanism has developed its celibate fakirs and its traditions, directly or indirectly, against the doctrine of the prophet. The Parsee religion has been corrupted by apathy, ignorance, and contact with Hindooism, and Parsee reformers look back to the earlier state for purer doctrine. Hindoos also allege, and in important points have proved, that moral enormities in their creed and practice are a later depravation ; insomuch that a school has arisen which appeals to the Vedas or ancient Scriptures against modern error. Finally, in the farthest east and north of India the Buddhist religion has undergone change, damaging additions, startling developments, which remind every one of Christianity. Its first preacher and eminent founder has been deified, an enormous apparatus of monks, nuns, and holy orders has grown up, with a materialistic worship utterly opposed to the spirituality of its origin. There is a philosophy now abroad among the opponents of Christianity, which charges upon the religion whatever evil has been historically intro C �4 On the Historical duced into it. The main purpose of this tract is to consider under what form such charge is justified, and where it is unjust. I. But before entering on the general question, I wish to deal with a special accusation, which I perceive to be made very widely and persistently. I copy from a book which I just now opened at random :—“ The tenets of every man’s religious creed determine, more or less, the precepts of his morality. He whose creed includes salvation to its recipients and damnation to doubters and unbelievers, is of necessity a persecutor.” This is part of a chapter with which I on the whole agree, while I strongly deprecate this mode of attack as unjust and untrue. The vague phrase more or less makes it impossi ble to deny the former sentence; yet the theoretic and the practical morality of every nation are far more influenced by national law and history, by literature and science, than by its religious creed ; and, in turn, the current morals modify the creed. Next, at no time did any Christianity known to me teach that all its recipients would be saved. “ Re pentance of sin ” has always been taught and held to be as needful as “ faith in the Lord Jesus Christ.” To do evil that good may come has always (in theory) been held sinful. However intense a Christian’s be lief that rejection of Christianity is a damnable sin, that has not the slightest tendency (according to any good logic) to turn him into a persecutor. I want to know, Was the man who wrote this charge ever a Christian himself ? If so, had he the heart of a per secutor then ? I do not believe it; yet I cannot ac count for his inability to understand how the case presents itself to Christians who abhor persecution, as I think all earnest Protestants do. It may be of interest to state what arguments were used (to my personal knowledge) from within the Anglican Church in the years 1827-29, in favour of admitting Dis senters, Catholics, and Jews to an equal participa- �Depravation of Christianity. $ tion of all civil and political rights. Of course it was seen that they applied equally to Hindoos and Mussulmans in India ; but indeed that was not in contest. It was urged :— “ Christians who happen to be English have the political rights of Englishmen, just as Paul had Roman citizenship from his birth ; but it is not &ecause we are Christians that we have any right to State-power. We can claim nothing to which every Pagan would not be equally entitled ; for imagine that some spiteful opponent had attacked Paul by saying, that if Christians could get the opportunity, they would eject from the Senate and from all the posts of administration every adherent of the old re ligion, and ask yourself how Paul would have re plied. Would he not have rebutted the charge as a slander showing utter ignorance of Christianity, which teaches that our citizenship is in heaven ? Christ’s kingdom is not of this world; we have no more right to oust Pagans from posts of honour than to deprive them of their goods. If we could use power better than they, perhaps also we could use money better than they ; but this will not justify despoiling them. We claim our rights as men and equals. In order to rob us of these, it is pretended, most falsely, that we do not concede to others the rights of men and equals. Such, surely, would have been Paul’s reply.” A fortiori, like arguments apply to the direct per secution of a misbeliever. “I claim to announce Christianity anywhere and everywhere. If I were to preach in Turkey, and a Mussulman were to im prison me for it, I should feel and judge that he was unjust. If he may not use violence against me for uttering my convictions, neither may I against him for uttering his convictions. To persecute him for it would be sin in me ; and my sin would be worse than his error. To kill him for his error would be murder in me. If his error is a wickedness, God is his judge; but I am not. Who made me judge over him ? �6 On the Historical Where does Jesus or an Apostle command any pri vate person or any magistrate to use violence against the teachers of error ? Did the Apostles teach that magistrates or any hierarchy bear the sword to enforce religious truth ? Nay, but Paul says that a Bishop must be no striker. And again : The servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient, in meekness instructing opponents, if God peradventure will give them repentance to the acknowledging of the truth. James not only agrees with Paul, but goes beyond him. The wise man, full of knowledge, is to win over opponents by good works and meekness of wisdom, which is pure, peaceable, gentle, and easy to be entreated. James will not permit even denunciations, but declares that these furies of the tongue are set on fire by hell; and that if a man cannot keep his tongue with a bridle, his religion is vain.” In my youth and early manhood, I believed (or supposed myself to believe) that there was an eternal hell in which the wicked would be punished, and a perverse rejection of Christ I held to be wickedness. Nevertheless, this never suggested to me, nor could have suggested, that it was right for Christians to touch by legal punishment or restraint those who taught a foreign religion or atheism. To justify per secution by logic from the New Testament would have appeared to me then, as it does now, to be wholly puerile. I am amazed to find people quote, “ Vengeance is mine ; I will repay, saith the Lord,” as an argument why Christians must believe it right to use the sword against unbelievers; whereas it is Paul’s argument for the very contrary. Not only so, but if the case had happened—which certainly never did—that I met a Christian reasoning from the Scrip tures for persecution, I should unhesitatingly have said that the doctrine was essentially opposed to the whole spirit of Christianity, and was therefore in capable of proof by quoting detailed texts. Nothing �Depravation of Christianity. 7 bat a confusion of the Old Testament with the Newled the Puritans astray, and the Independents set them right before long. Hooker and his contem porary Anglicans, I think, were free from this specially Puritanical confusion. The doctrine of persecution I hold to be a depra vation of Christianity, to which the New Testament affords no countenance. It rose out of human pas sions—pride, self-confidence, impatience, love of power, and other still baser motives, all vehemently condemned by the original Christian doctrine to whichever of the earliest Christian schools we look. II. I return to the more general question. We see how early the elements of monkery and nunnery, of ceremonialism, of episcopal power, of saint-worship, and other errors, can be found within Christianity. Are we therefore to treat full-blown Romanism as the ZegriZwnuZe unfolding of Christianity ? Those who say Yes appear to me to confound two things—the erroneous logic natural to an ignorant age, and legitimate logi'c. Given the Roman world in its actual state, in which the more educated stood aloof from Christianity in disdain, while the unedu cated, the busy, and the slaves flocked into it, per haps it is strictly true that, with such materials and circumstances, the downward course of Christianity into grossly carnal ordinances, a monstrous creed, and priestly rule, was inevitable. But this has no tendency to disprove the assertion that the new system was a depravation and essentially different from the original; and that to pass it off as Chris tianity is a portentous misrepresentation. I gravely deprecate forms of speech which must seem to Protestants a wild injustice. They earnestly desire to hold fast the original Christianity. It is fair and right to tell them that they do not go far enough back, or to show them the difficulties of their search ; and there is nothing in this to irritate them. But to declaim against Christianity, and mean by the �On the Historical word simply Romanism, puzzles them on the one side, or, on the other, insults them by identifying their religion with an essentially different system, which they disclaim, perhaps abhor. When it is notorious that in the course of history the tendency of every national religion is to change, and often for the worse, there is no ostensible fairness, no plausibility, in accepting the latest state as truly exhibiting the essence of the first. Neither, therefore, on the face of the matter, has the critic a right to adduce the later stage as an aspersion on the honour of the earlier. I have carefully written, “ on the face of the matter.” But an assailant may allege, that the depravations are not accidents ; that if the logic of the historical de velopment was weak, the weakness was largely caused by errors essential to the religion from the first. If he can prove this, he may justly maintain, that the later state, though a depravation and not a legitimate development, is still a solid objection against the original teachers. The closer the history of Christianity is canvassed, the more undeniable does it appear, that its tendency to depravation was caused by its diligently fostering the spirit of credulity as a religious duty. If it be said, as above, in excuse, that none of the highest in tellect of the age entered the Christian Church,—that it was peopled by slaves and an uneducated mass, who hung on the lips of a few pious but narrow minded teachers,—the reply is at hand, that neither Jesus nor the Apostles went the way to bring edu cated men into the Church. Whether Jesus laid claim to miracles, may be doubtful; but those who believe that he did, will not say that he used any method likely to convince the educated of their truth. He did not even leave behind him an authenticated copy of his precepts and doctrine. So long as James and Paul speak on purely moral subjects, we find plentiful reason to admire and honour them; but as soon as Paul begins to expound the Old Scriptures, �Depravation of Christianity. 9 the intellectual weakness of his Rabbinism warns us at once why he could not make converts among edu cated men; yet his failures, instead of suggesting to him that his logic was unsound, makes him only •moralize, like a modern Mussulman, on the mysterious wisdom of God, who hides divine truth from the wise and prudent, and reveals it to babes. Indeed, the Words, as I now quote, are ascribed to Jesus himself. I do not think any candid person can deny that the first teachers of Christianity quickly despaired of con verting any but the ignorant. They invariably ad dressed men’s consciences only, as if there could be no such thing as legitimate intellectual doubt, which Bfteded for removal arguments addressed to the in tellect. What can be more inconsequential and point less than the historical rhapsody imputed to the in spired Stephen? What less fitted to remove the reasonable hesitations of a thoughtful and good man than the addresses in the book of Acts ascribed to Peter and Paul ? Paul at Athens is said to have moved incredulity by announcing a future day, on which God would judge the world by the interven tion of a Man; and the only evidence he offers of the truth of this is, that God has given assurance of it by raising that Man from the dead. Although the book of Acts is not the same thing as Paul’s own epistle, this sketch is in general harmony with his doctrine and method. We see distinctly, in his 1st Epistle to the Corinthians, ch. xv., where he undertakes to re prove and refute those who deny the future resur rection of the body, how little understanding he has of the evidence required by his case. That Jesus was risen, he probably did not need to prove, but only to show that this entails the resur rection of mankind; yet in his own way he undertakes to prove both. On neither topic is he aware how entirely unsatisfactory is the evidence which he offers. Those who know anything ‘of Socrates or Aristotle may easily imagine the blank �io On the Historical astonishment of those good and wise men, if such, proof had been laid before them as adequate. Yet the resurrection of Jesus, if a fact, was a physical fact, addressed to the common intellect, and no way a spiritual truth, to be judged of by spiritual discern ment. But Paul, after a short and rapid assertion that Jesus had been many times seen after his death, and that, last of all, he himself had seen him [of course, in a vision or trance], rushes into a close and animated argument, on which evidently is his chief dependence. They must believe the resurrection of Jesus, he says; for if it be not true, they will lose all future reward for present sacrifice, and all motive for preferring virtue to vice. (What would King Heze kiah have said to this astonishingly base argument ?) Nay, he adds, they are “yet in their sins,” if Jesus is not risen, as though deliverance from the power of sin were not a matter of fact to the spiritual man, of which he is himself conscious, and a sufficient judge I Thus he reduces to a minimum ordinary evidence concerning an outward fact, which in no other way can be sustained ; and overbears an inward spiritual fact by a simple dogma! If it be said, that when he wrote, “ Ye are yet in your sins,” he meant, “ Ye are unforgiven ; ” it is obvious to reply that Hebrew Psalmists and Prophets had long taught that God forgives all sins hated and renounced by the sinner, and does not make forgiveness depend on His raising some one from the dead; nor did Jesus ever assert such dependence. In the second place, the resurrec tion of Jesus, if a fact, took place under totally dif ferent circumstances from that of men whose bodies have “ seen corruption,” that is, suffered dissolution ; and the argument from the one to the other is not com plete, even as an analogy. Paul indeed does not define what he means by “ resurrection,” while he scolds as a “ fool ” any one who understands him literally. While the paucity of cultivated men in the Church is a theme of pious exultation, “lest any flesh glory,” �Depravation of Christianity. 11 at the same time even in Paul, noble and heart-stirring as his moral tone is, we cannot but see that he is far quicker to denounce and threaten unbelief, than to meet doubts with patient candour. This element reigns through nearly all the New Testament. I gladly except the Epistle of James, which is almost free from dogmatic elements, and wish to believe that in this respect also he represents Jesus to us. Yet Matthew, Mark, and Luke agree in ascribing to Jesus haughty denunciation, where it appears least justified. It is not practically possible to reach a Christianity in which intellectual doubt was kindly welcomed and candidly satisfied. It is always treated as a sin, and easy faith magnified as a high merit. This, I apprehend, is the fatal fact which ensured corruptions through the triumph of credulity in the Church. Fancy and folly, bad logic and blundering, haste and love of the marvellous, are ever at work to deform every oral tradition, and pervert the inter pretation of whatever is written. The only check upon their inroads lies in keen and jealous criticism. To commend easy belief as a virtue, and frown on slowness to believe as a dishonour to God, was certain to entail illimitable error, burying out of sight the original doctrines. If easy belief in a newly-announced marvel is meritorious to-day, so will it be to-morrow, so will it be next year: hereby a premium is offered, for a harvest of lies. From the beginning, the merit of believing things wonderful was distinctly pro claimed ; in the third century it was frankly applied to believing things incredible. The reasoning faculty, unless kept in constant exercise, withers as certainly as the hand or the arm. While we approach God mentally, or seek moral edification devoutly, argu mentation is lulled to sleep : hence, if devotion absorb the mind wholly, free intellect gets no play. To foster .criticism is the only sure way of holding fast attained truth, not to speak of advancing to new truth. To �12 On the Historical Depravation, &c. scold down free thought prepares the corruption of a religion by weakening the mind of the votaries. When Infallibility is ascribed to any set of enuncia tions and statements, every flaw in a noble discourse becomes its most admired feature, and is most insisted on, because it is difficult to believe,—because it mor tifies “that beast Reason,” to use Luther’s vehement phrase. The doctrine of Infallibility, which is the head and front of Popery, is but the consolidation of the authoritative tone of teaching which was originally made a supplement to defective argument. It is a familiar thought, that if the earth, without human labour, bore to us, as in a fabled Paradise, milk and honey, fruits and crops, clothes and shelter, our bodies would be enfeebled by laziness and inaction. Just so do our minds become torpid and weak, when truth is guaranteed to us authoritatively. Infallibility, whether in a Church or in a Book, such as shall super sede criticism of the things asserted, is as little to be desired, and as little to be expected, in Theology as in Morals or Politics. No form of Christianity has shaken off its incrustations of error, except where Free Science has arisen to exercise and brace the spirit of criticism. The noble moralities of the New Testament will stand out more admirable and more valuable, when surrounding error is purged away : but until this work of criticism is performed, and the dogmatic principle disowned, the spiritual and moral will con tinue to be drowned in the ecclesiastical. Depravation and schism, anathema and recrimination, must be expected in the future, as in the past. � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Victorian Blogging Description An account of the resource A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes. Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk. <img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /> Creator An entity primarily responsible for making the resource Conway Hall Library & Archives Date A point or period of time associated with an event in the lifecycle of the resource 2018 Publisher An entity responsible for making the resource available Conway Hall Ethical Society Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Pamphlet Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource On the historical depravation of Christianity Creator An entity primarily responsible for making the resource Newman, Francis William [1805-1897] Description An account of the resource Place of publication: London Collation: 12 p. ; 18 cm. Notes: From the library of Dr Moncure Conway. Printed by C.W. Reynell, London. Publisher An entity responsible for making the resource available Thomas Scott Date A point or period of time associated with an event in the lifecycle of the resource 1873 Identifier An unambiguous reference to the resource within a given context CT115 Subject The topic of the resource Christianity Rights Information about rights held in and over the resource <a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a> This work (On the historical depravation of Christianity), identified by <a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk">Humanist Library and Archives</a>, is free of known copyright restrictions. Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource English Christianity Christianity-Controversial Literature Conway Tracts https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/4692dedf896cb0210862294e3e56a083.pdf?Expires=1773878400&Signature=t%7E9v54Ey8aVI1-XaQ0sk-EGZFR%7Eok4bCChHkXOVh3BfnziGS7oWcYV3kJBIJsYZ9UdqNtEKVFIiDCMIW7WMNoxMZv9s%7EYaYY7EBn-Mt6Tmk6IDgNAYEmktujGA23R5mRmfjlP2%7EBxO2mkqazNfxS4T1IbKEC5y-GY8CdVwC1gIm87X0O7dUf4PltPVz3e4zpIYJgqMD2pcrhO7GvR6XcY4yJdrz8hk-z74aRh4IKtrNWe0oFrimG0OC3vYGNyJIIu1b1Ks1FcTwMZHdAKuPyCDJ6aPqER0KcLDm0%7EPYD7QxzU7QmAcm7v8LpyvjOwFVNcVzRgPZv59nQG8OWuMvJOw__&Key-Pair-Id=K6UGZS9ZTDSZM 95719a07d2702718c80b54a109149463 PDF Text Text ON THE PAST AND PEESENT OF IRON SMELTING. BY ST. JOHN VINCENT DAY, C.E., F.R.S.E., FELLOW OF THE ROYAL SCOTTISH SOCIETY OF ARTS, MEMBER OF THE INSTITUTION OF MECHANICAL ENGINEERS, MEMBER OF THE INSTITUTION OF ENGINEERS IN SCOTLAND, MEMBER OF THE IRON AND STEEL INSTITUTE, HON. LIBRARIAN PHILOSOPHICAL SOCIETY OF GLASGOW. From the “Proceedings'” of the Philosophical Society of Glasgow, Communicated April 23, 1873. EDINBURGH: EDMONSTON AND 1873. DOUGLAS. ��ON THE PAST AND PRESENT OF IRON SMELTING. Part I. (a.) Preliminary Remarks. As to the importance of the position which pig iron occupies in the list of our manufactures, it were idle to urge anything in expla nation to a society located in Glasgow. When we consider that in 1871 no less than 16,859,063 tons of iron ores were smelted in Great Britain alone, from which was produced 6,627,179 tons of pig iron, representing a money value at the works of £16,667,947, * and which for the corresponding period we have just passed through, must by reason of an unprecedented demand for the material itself, and at unprecedented prices, be greatly increased; it will, I venture to hope, be readily admitted that our time may be profitably spent in considering the steps by which a manufacture, in former years carried on very much in the dark, has at length been reduced by the conjoint labour of many to almost a scientific exactitude. To say that iron smelting has yet been completely reduced to a science would be nothing other than pretence; nevertheless, that with a given furnace, ore, fuel, flux, and blast, we can estimate within tolerably narrow limits the quality and quantity of the product. Yet there are numerous points in the true understanding of what takes place in the blast furnace which are still enshrined in the region of uncertainty. Within the last forty years, it may be said that iron smelting has been becoming by slow degrees to be scientifically understood, since Mushet and Clark in our own country, as well as several French and German physicists, have devoted their energies to the solution of various inquiries wherewith the subject is entangled; but since 1846, when the first furnace was built at the Walker Works, by Mineral Statistics, 1871. �4 Preliminary Remarks. Mr. I. Lowthian Bell, for smelting the Cleveland iron-stone, and * several more iron-making districts, with furnaces of colossal dimen sions, have sprung up, the most important investigations, so far at least as our own country is concerned, have been canned out, the general results of which have led to improvements in practice, whereby the fuel required for smelting has been reduced by about 30 per cent.—this being directly due to operating with a larger bulk a,nd higher column of materials at a time; utilizing the waste gases for heating the blast and generating steam for the blowing engines; and to a greatly elevated blast temperature. No argument can be necessary to shew why it is important, in dealing with the subject of this investigation, to attack it at the very foundation; for that must be self-evident to any one whom it may concern to understand it, and as certain special reasons which, I trust, will clearly appear in the sequel, seem to render it desirable to consider briefly some information which comes to us from remote past ages, it may not, I hope, be considered tedious nor out of place if, at the commencement of this record, I dwell somewhat briefly on a few features in the history of the subject. Any attempt at elucidating the course through which the modern gigantic operations of iron-smelting have been reached involves at once the history of the manufacture of cast iron—and it is not too much to say that recent investigations into that subject, if they prove anything at all, prove, amongst other things, that the true history of cast-iron still remains an unwritten chapter. How ever interesting, as well as useful it might prove, to probe the ultimate depths of that history, yet it is not proposed as a feature of this paper to attempt what must at present be so unfathom able a task. Before entering into the deeper points to which the subject before us will probably be found to reach, I may remark that, whereas by some researches,! made a few years since, I was enabled toprove, from a variety of consentaneous evidence, that malleable iron was well known and used at least as far back as 4,000 years ago, and almost certainly much earlier still, I was thereby, and of necessity, led to doubt whether the usually accepted assertion as to cast iron having been invented within the last three or four hundred years only, rested on an entirely stable and reliable basis. The sequel will shew the results of the doubt so raised in my own mind. * Chemical Phenomena of Iron Smelting, Preface. + Vide Proc. Phil. Soc., Glasgow, Vol. vii., p. 476. �The Beginning of Iron Smelting. 5 (&.) The Origin of the Blast Furnace. Not unlike many other discoveries made at periods remote from the present age, and which have had in varied degrees incalculable influence upon the condition and destinies of mankind, does it at a first view appear out of keeping with an almost constant order, that the place and date, no less than the names, of the first makers of cast iron are not absolutely known. When, however, we reflect upon that which we really do know, as being reliably ascertained concerning early methods of making iron and steel, weigh carefully the precise nature of the conditions involved under those methods, and seek out the results inevitably accruing through them, as explained by the guiding light of modern chemistry, it would appear that the blast furnace as a distinct apparatus could scarcely at any time have consisted in a definite or sudden departure from an existing order of things; by saying which, I mean to explain, that in all probability, there never was in the development of iron smelting an immediate complete change made from the method of reducing ore at once to malleable metal (the direct method) to that of first making pig or sow metal (or the indirect method of the blast furnace as we practise it to-day); rather, on the contrary, the evidence which has been collected goes to shew that the blast furnace was ultimately reached as a definite and distinct apparatus for reducing iron ore quickly, and producing an easily fusible compound of iron, partly by its accidental production occasionally when reducing easily fusible ores in the air or blast bloomeries, or other formerly used types of low furnaces, in which the product sought to be obtained was malleable iron or steel This probability, indeed, appears to rest on conclusive grounds; and the tendency of the evidence is further to shew that the blast furnace, as an apparatus having as a distinct object the production of cast iron, was at last arrived at through very gradual accessions to the height of the ancient types of low furnaces. Where we are to look for the earliest traces of the practice of reducing iron to the form of a carburet or as cast iron, I cannot suppose that at the present time any one would venture to assert; * but as the employment of steel in fashioning the stones used in the monuments of Proto-Egypt, India, Greece, and elsewhere, has been shewn, that almost seems to imply the acquaintance of those ancient nations with the fusion of iron, and leads us to expect that to the East and not the West must we look for the beginnings of the art. In so far as our own country has yet given testimony, the oldest �6 The Oldest British Blast Furnaces. blast furnaces yet recorded are those of which the ruins formerly existed, and may, for aught I know, still exist, in the Forest of Dean, and the age of which Mr. Mushet has computed as belonging to the commencement of the seventeenth century. * * In his “Papers on Iron and Steel,” Mr. Mushet supplies us with the follow ing instructive remarksI have examined the sites of many old charcoal blast furnaces, with a view of determining their age, by the quantity of slags with which they were surrounded. Here, however, another difficulty has been, in every case but one, interposed. The manufacture of black bottles has, I think, been traced as far back as the fifteenth century. At what time the manu facture was introduced into this country, I am uncertain; but it is not improbable that in early times, as in the last century, the slags or cinders of the charcoal blast furnace have entered into the composition of black bottles, and created a consumption of that sort of waste which otherwise would have remained in the vicinity of the furnaces. The superior quality of the Bristol black bottles has been attributed to the immemorial use of a portion of the slags of the charcoal furnaces from the neighbourhood of Dean Forest. The consequence of this long-standing practice has been to carry from the furnaces not only the old slags, but those currently made. In one instance only have I found from this source data for calculation. Before the civil commotions of the seventeenth century, the Kings of England were possessed of two blast furnaces in the Forest of Dean, when the cord-wood of the Forest and the king’s share of the mines were used for the purpose of iron-making. Soon after the commencement of the struggle between Charles the First and his Parlia ment, these furnaces ceased working, and at no period since have they been in blast. About fourteen years ago, I first saw the ruins of one of these furnaces situated below York Lodge, and surrounded by a large heap of the slag or scoria that is produced in making pig iron. As the situation of this furnace was remote from roads, and must at one time have been deemed nearly inaccessible, it had all the appearance, at the time of my survey, of having remained in the same state for nearly two centuries. There existed no trace of any sort of machinery, which rendered it highly probable that no part of the slags had been ground (the usual practice) and carried off, but that the entire produce of the furnace in slags remained undisturbed. “The quantity I computed at from 8,000 to 10,000 tons; a quantity which, however great it may appear for the minor operations of an early period, would yet in our times be produced from a coke furnace in less than two years. If it is assumed that the furnace made annually 200 tons of pig iron; and further, assuming the result which has been obtained with ores richer than the Boman cinders, and ores used at that time in Dean Forest, that the quantity of slag run from the furnace was equal to one-half of the quantity of iron made (in modem times the quantity of cinder from the coke furnace is double the weight of the iron), we shall have 100 tons annually for a period of from 80 to 100 years. If the abandonment of this furnace took place about the year 1640, the nommenoe. ment of its smeltings must be assigned to a period between the years 1540 and 1560. Mushet, from this computation, assigns the mean period or 1550 as the most probable period for the commencement of smelting operations with this furnace. In a note, however, at the end of the paper from which the previous �The Oldest British Blast Furnaces. 7 It is desirable, ere proceeding too far in the paths of research which for the present occupy our attention, in order to avoid any extract is taken, he says, “the calculation of age, which proceeded on the assumption of a certain weight of cinder being obtained in the production of a given weight of iron, and which with so rich ore may be correct; yet, on further consideration of the subject, and taking into account the calcareous nature of the iron ores of Dean Forest requiring a considerable portion of argillaceous schist to neutralize the lime, it is more than probable that the furnace would necessarily, from this circumstance, and from the inferior pro duce of the ores, produce fully as much cinder as pig iron, and that in place of only being one-half the weight, it would probably be of equal weight with the iron. Taking the calculation in this way, we should not reach an older period than the commencement of the 17th century for the introduction of the blast furnace into Dean Forest.’ . . . The local history of Tintern Abbey assigns a later period (the early years of James the First) for the erection of that furnace. The opportunity afforded of examining both the slags and the iron produced in that early period abundantly proves that the furnace in Dean Forest above mentioned was one of the earliest efforts in the art of making pig iron. Small masses or shots of iron are found enveloped in the slags, specimens of iron in a malleable state, though rarely, more frequently rough nodules of large grained steel, resembling blistered steel, and others of a more dense fracture, but of a similar quality. The more fusible reguli of white, mottled and grey iron are found' in great abundance, all of them possessing forms and appearances of fusion more or less perfect, according to the quantities of carbon with which they are united; and it is but justice to the memory of the fathers of this art to add, that the specimens of grey cast iron are more abundant than those of the other sorts. “This furnace seems to have been erected upon the spoils of former ages of iron-making; and probably the situation was in the first instance determined by the numerous bloomeries that existed in the neighbourhood—the scoria of which has in after ages been worked to so much advantage in the blast furnace; and though, as a blast furnace, possessed of no great antiquity, yet, as the site of the ancient bloomery, entitled to be considered as the remains of an extensive manufactory of iron in ages more remote. “ Upon the whole, several circumstances incline me to the opinion, that the blast furnace must have been known in some of the then iron-making districts of England before it was introduced into Dean Forest. The oldest casting I have met with in Dean Forest is dated 1620. “ The great infusibility and difficulty attending the management of calcareous ores, such as those belonging to Dean Forest, is another circumstance that inclines me to think that the art of making pig iron did not originate in that quarter, and probably did not succeed entirely till the practice of increasing their fusibility by the addition of the bloomery cinder became known and established. These conjectures are confirmed by reference to a paper in my possession, professing to be an account of all the blast furnaces in England previous to the manufacture of pig iron from pit-coal—probably about the year 1720 or 1730; in which, however, the blast furnace of Tintern Abbey is omitted, and possibly others. At that period there were in all England 59 furnaces, �8 High Furnace not Essential to Produce Cast Iron. necessity for raising the question hereafter, once and for all to point out, that, it is not a consequence, because we are unable to assign an earlier positive date for the blast furnace than that above given, that cast iron was unknown before that period; indeed, from what we do glean from the historical records, they assure us that it was in considerable use at a much more remote age. And whereas this knowledge might lead some persons to conclude that as the blast furnace constitutes the first step taken in the manufacture of cast iron to-day, it was necessarily the first step taken in ages long past; still, a candid consideration of certain features of history, coupled with a consideration of what chemistry now teaches, are more than sufficient to convince us that the high or blast furnace is not indispensable to the production of that carburet, however much it is essential, under our. current knowledge at the present period, in order to comply with modern demands for the metal at paying prices. To but briefly, indeed, indicate how much more ancient cast iron may really be than, so far as I have ascertained, has been noticed during the last quarter of a century,—a period unprecedented in the issue from the press of a metallurgical literature of extreme value,—I may mention a process of making steel- used by the making annually 17,350 tons, or little more than 5 tons of pig iron a week for each furnace. “ Should it appear that there have been since the invention of blast furnaces iron-making districts in England in which a greater number of furnaces have been established than in Dean Forest, then to that quarter I should be inclined to look for information on the history, rise, and progress of the blast furnace. Brecon, Glamorgan,. Carmarthen, Cheshire, . Denbigh, Derby, . . . . . . 2 2 1 3 2 4 Gloucester, Hereford, . Hampshire, Kent, . Monmouth, Nottingham, . . . . . . 6 3 1 4 2 1 Salop, . Stafford, Worcester, . Sussex, Warwick, . York, . . 6 . 2 . 2 . 10 . 2 . 6 “It would appear from this account, that the counties of Sussex and Kent alone contained, in the early part of the eighteenth century, 14 blast furnaces; and as it is probable that the woodlands in the vicinity of the metropolis would sooner disappear than in the more distant counties, it is equally probable that a century before the number of blast furnaces might have been considerably greater in that district. The only other iron-making district that will at the time now spoken of bear a comparison with Sussex and Kent, is that of Dean Forest, in which I include the Furnace of Tintern Abbey, in Monmouthshire, not included in the list; Gloucestershire 6, and Herefordshire 3,—making in all 10 blast furnaces.” �Molten Iron known to the Greeks. 9 Greeks, and recorded in the writings of no less an authority than Aristotle, and to which I have, on a previous occasion, directed * attention. Where it is stated:— “ Wrought iron itself may be cast so as to be made liquid, and to harden again." Somewhat obscure as the Aristotleian account of Greek-steel manufacture unquestionably is, nevertheless, when the terms of the fragment are analyzed, and it is placed in juxta-position with other accounts of steel-making appertaining to times long subsequent, it is even sufficient to assure us that such iron, although it may not have been specially employed in the art of making castings, but produced for the purpose of converting bars of wrought iron into steel, by a process of cementation in a bath of metal surcharged with carbon, was known to and practised by the Greeks at least as early as 400 years before our era. Indeed, we may venture further still—for recent discoveries in India, and the impossibility of explaining Egyptian sculpture in granite, porphyry, diorite, &c., without the use of steel tools, hold out much to hope for towards the increasing of our acquaintance with the metallurgy of the ancient eastern world, by further special researches into the storehouses of information yet waiting there to be opened up. For, after the discovery of the Kutub Minar Laht,t near Delhi, as well as the -huge iron beams in the Temple of - Kanaruc,J and the coming to light of numerous other testimonies, proving beyond doubt the extremely high acquaintance with manu facturing art, which some persons at least possessed in the East in ages long past, the cautious observer is compelled to pause ere risk ing to pronounce, whether, as it even yet is generally asserted, Western civilization has in all respects exceeded all previous civil ization, or questioning, whether we have attained in some respects the position in certain of the manufactures most important to man at one time reached in the old world; for, whilst the rate of production has increased as a necessary sequence of the growth of population, and novel as well as wider fields of application, yet it is notorious that in many instances high quality is not main tained. There is much to be met with in the remains of the Proto-Egyptian, Assyrian, Greek, and Chinese nations to assure us that we have not—while to Central Asia, Asia Minor, and Persia we must look hopefully for further light in this respect. * Vide Proc. Phil. Soc., Glasgow, vol. viii., p. 244. + Trans. Asiatic Soc., Bengal, 1864. J Illust. Ancient Architecture of Hindustan, p. 28, Pl. iii., 1848. �10 Early Accounts of Molten Iron. With this much of digression from the immediate subject in hand, purposely introduced too as a forewarning signal to us that at this time we have no sufficient facts to warrant us in assigning any approximate period even for the origin of the indirect method of reducing iron ores (the prevalent system of this age), we may with advantage return to the question of producing cast iron without the blast furnace; in order to satisfy ourselves that, whilst all the very old examples of iron which we do find are malleable, and appear from more than one point of view to have been produced from ores reduced without fusion; and when inquiring still further into the most ancient practice of reduction, no country so far affords con clusive evidence of cast iron having been an established man nfa.ctured product—in the sense we find malleable iron to have been therein—yet the collateral evidence as to an extremely early method of making steel, in the production of which cast iron was a sine qua non, convinces us of the necessity for exercising extreme caution ere drawing a conclusion. The next early intelligible account that we have of steel-making throws equal light over cast iron making, and this is to be found in a work entitled “De la Pirotechniaf published at Venice in 1540, by Vanoccio Biringuccio; and in the somewhat later, but better known writings of Agricola—« De re Metallica ”—published about 1561. Both these authors describe a process of converting bars of malleable iron into steel by keeping the bars immersed for a con siderable time in molten cast iron. The process as described by the earlier author has been translated by Mr. Panizzi, of the British Museum; and I here quote an * extract from that translation, shewing how the cast iron was produced. “ Steel is nothing but iron well purified by means of art, and through much liquefaction by fire brought to a more perfect ad mixture and quality than it had before. By the attraction of some suitable substances in the things which are added to it, its natural aridity is mollified by somewhat of moisture, and it is made whiter and denser, so that it seems to be almost removed from its original nature; and at last, when its pores are well dilated and mollified with much fire, and when the heat is driven out of them by the extreme coldness of the water, they contract, and so the iron is converted into a hard substance, which from its hardness becomes brittle. This may be done with every kind of iron, and so steel * Metallurgy, Iron and Steel. By John Percy, M.D., F.R.S., London, 1864 Murray, p. 807, et seq. �Early Accounts of Molten Iron. 11 may be made of all kinds of iron. It is true, indeed, that it is made better from one kind than from another, and with one sort of charcoal than another, and it is also made better according to the skill of the masters. The best iron to make it good is, however, that which, being by its nature free from the corruption of any other metal, is more easy to melt, and which is to a certain extent harder than other kinds. With this iron is put some pounded marble or other fusible stones, in order to melt them together. By these it is purged, and they have, as it were, the power of taking away its ferruginosity, of constricting its porosity, and of making it dense and free from cleavage. Now, to conclude, when the masters wish to do this work, they take of that iron passed through the furnace or otherwise as much as they wish to convert into steel, and they break it into little bits; then they prepare before the aperture of the forge a circular receptacle, about a foot or more in diameter, made of one-third clay and two-thirds small coal (carbonigia), well beaten together with a hammer, well mixed, and moistened with so much water as will make them keep together when squeezed in the hand; and when this receptacle is thus made in the same way as they make a hearth (ceneraccio), but deeper, the aperture is prepared in the midst, which should have a little of the nose turned down, so that the wind may strike in the midst of the receptacle. Then, when all the space is filled with charcoal, they, moreover, make round about it a circle of stones or soft rock to keep in the broken iron and the additional charcoal which they put upon it, and so they fill it up and make a heap of charcoal over it. Then, when they see that the whole is on fire, and well kindled, especially the receptacle, the masters begin to set the bellows to work, and to put on some of that crushed iron mingled with saliup marble and with pounded slag, or with other fusible and not earthy stones; and so melting this composition by little and little, they fill up the receptacle so far as they think fit; and having first formed with the hammer three or four lumps of the same iron, each weighing 30 or 40 lbs., they put them hot into that bath of melted iron, which bath is called by the masters of this art the art of iron; and they keep them thus in the midst of this melted matter with a great fire about four or six hours, often turning them about with a rod as cooks do victuals, and so they keep them there, turning them again and again, in order that all that solid iron may receive through its porosity those subtle substances which are found to be within that melted iron, by virtue of which the gross substances which are in the lumps are consumed and dilated, and the lumps �12 Early Accounts of Molten Iron. become softened, and like a paste. When they are seen thus by the experienced masters, they judge that that subtle virtue of which we have spoken has thoroughly penetrated; and taking out one of the lumps which appears best from their experience in testing, and bringing it under the hammer, they beat it out, and then throwing it suddenly as hot as they can into the water, they temper it, and being tempered, they break it, and look to see if the whole of it has in every particle so changed its nature as to have no small layer of iron within it; and finding that it has arrived at that point of perfection which they desire, they take out the lumps with a large pair of pincers, or by the ends left on them, and cut them into small pieces of seven or eight each, and they return them to the same bath to get hot again, adding to it some pounded marble and iron for melting to refresh the bath and increase it, and also to restore to it what the fire may have consumed, and also that that which [is to become steel may, by being immersed in that bath, be the better refined; and so at last, when these are well heated, they go and take them out piece by piece with a pair of pincers, and they carry them to the hammer to be beaten out, and they make rods of them as you see. And when this is done, being very hot, and almost of a white colour from the heat, they cast them all at once into a stream of water as cold as possibly can be had, of which a reservoir has been made, in order that the rods may be suddenly cooled, and by this means get the hardness which the common people call temper, and thus it is changed into a material which hardly resembles that which it was before it was tempered. For' then it was only like a lump of lead or wax, and by tempering it, it is made.so very hard as almost to surpass all other hard things; and it is also made very white, much more so than is the nature of its iron, even almost like silver, and that which has its grain white, and most minute and fixed, is of the best sort. Among those kinds which I know of, that of Flanders, and in Italy that of Valcamonica, in the territory of Brescia, are very much praised; and out of Christendom, that of Damascus, that of Caramenia and Lazzimino (?), as well as that of the Agiambi (?).” The same process is described by Agricola; but it is worthy of remark, as stated on the authority of the elder Mushet, that “ no where does he describe a process by which cast iron was obtained and applied to foundry purposes.” * In India, near Trincomalee, steel (wootz) is still made in the same manner, its manufacture being confined to a few families in that * Papers on Iron and Steel, London, 1840, p. 380. �Early English Gast Iron. 13 neighbourhood, and altogether unknown to the common steelmakers of Salem, a distance of only 70 miles. The cast iron used in this case is obtained from “ a small blast furnace, about 8 feet high, and tapering from 18 inches diameter at the bottom to 9 inches at the top. The iron flows out of a grey quality, but without perfect separation, as the cinders produced contain a good deal of iron. With regard, then, to the production of cast iron in the most ancient low furnaces, that was practicable with ores not difficult to fuse when in presence of large quantities of flux and a great excess of charcoal—the former of which would preserve the metal from oxidation, whilst it was allowed to remain a sufficient time in con tact, to take up a maximum quantity of carbon from the latter; but as the temperature in such furnaces was low, the slag of necessity contained a large proportion of the iron, and, except with the most easily fusible ores, the process was very slow; indeed, with the more difficult fusible ores, almost impossible. With this certainty before us, however, of the possibility of producing cast iron even in the oldest known types of furnaces, coupled also with the well-ascertained fact of the use of iron and steel by Greeks, Indians, ancient Egyptians, and Assyrians, f it is impossible to say how far back we may carry the date of the discovery of cast iron. But it is not, as I have already pointed out, to be inferred that the blast furnace has any claim at all to antiquity; on the contrary, I have collected together the foregoing evidence with the one object, amongst others, of avoiding any misapprehension on that point. Percy, J remarking on a quotation from Lower’s Contributions to Literature, &c., says,— “ The date of the discovery of cast iron has not, so far as I am aware, been precisely ascertained, though it is a point of great archaeological interest. Lower has published the following remark able statement, which would lead to the conclusion that cast iron was made and applied in England 500 years ago. A curious specimen of the iron manufacture of the fourteenth century, and, as far as my own observation extends, the oldest existing article produced by our foundries, occurs in Burwash church (Sussex). It is a cast iron slab, with an ornamental cross, and an inscription in relief. In the opinion of several eminent antiquaries, it may be * Papers on Iron and Steel, London, 1840, p. 673. t Proceedings Phil. Soc., Glasgow, vol. vi., 1871; also Trans. Devon. Assocn., 1868. + Percy’s Metal; Iron and Steel, p. 878. �14 Early Dutch Cast Iron. regarded as unique for the style and period. The inscription is much injured by long exposure to the attrition of human feet. The letters are Longobardic, and the legend appears, on a careful examination, to be,— ‘ Obate P. Annema Jhone Coline, (or Colins). ‘ Pray for the soul of Joan Collins.’ Of the identity of the individual thus commemorated I have been unable to glean any particulars. In all probability she was a member of the ancient Sussex family of Collins, subsequently seated at Locknersh, in the adjacent parish of Brightling, where, in com pany with many of the neighbouring gentry, they carried on the manufacture of iron at a place still known as Locknersh Furnace.” M. Verlit says that cast iron was known in Holland in the thirteenth century, and that stoves were made from it at Elass, in 1400, a.d. ; and, according to Lower, the first cannon of cast iron * were manufactured at Buxteed, in Sussex, by Ralphe Hogge, in 1543. It is recorded, however, by others that the first iron guns cast in England were made in London, in 1547, by Owen; and in 1595 the art of iron casting was so well understood that John Johnson and his son Thomas had by that time “ made forty-two cast pieces of great ordnance of iron for the Earl of Cumberland, weighing 6,000 pounds, or three tons a-piece.” Agricola, too, who died in 1494 a.d., seems to have been acquainted with cast iron; for he Writes,—“ Iron melted from ironstone is easily fusible, and can be tapped off; ” so that although he does not appear to say anything as to the method by which such cast iron was produced, it nevertheless is evident, when we consider the large extent to which cast iron was probably then employed for guns, and doubtless other purposes, that the blast furnace was at that time in existence, though on a very small scale, grown out of the Catalan, and through the Blaseofen, or Osmund, f to the German Stiickofen, in which cast or malleable iron * Mushet’s Papers on Iron and Steel, p. 391. + Percy says {Iron and Steel, pi 320),—“ Between the Luppenfeuer, or Catalan furnace, and the Stiickofen, German metallurgists place a furnace of inter mediate height, which they designate Blaseofen and Bauernofen. This furnace was formerly employed in Norway, Sweden, and other parts of Europe; and although a century may have elapsed since it became extinct in the first two countries mentioned, yet to this day it continues in operation in Finland.” “ Osmund” is the Swedish word for the bloom produced in this particular kind of furnace, of which the annexed woodcuts (Figs. 1 and 2) are a plan and vertical section, respectively, shewing the outside as consisting of a timber casing, �The Osmund Furnace. 15 was produced as required, by varying the proportions of the materials constituting the charge. “ Osmund” Furnace. Fig. 1.—Plan. As the Stiickofen would appear to be the last stage of transition from the low to the high furnace, into which it ultimately became ‘ ‘ Osmund ” Furnace. Fig. 2.—Section. merged altogether, when the discovery was made that the ore was more completely reduced, and the variety of purposes to which and the inner part a lining of refractory stone, the space between them being filled with earth. The Osmund furnace is used for reducing the hydrated sesquinoxide ores (lake or bog iron ores) found in the lakes and rivers of some parts of Northern Europe, and in Finland is stated at the present day to be working side by side with the modern blast furnace. �16 The “ Stuck ” or “ Wulf ” Oven. the pig or sow metal could be applied increased the demand for cast iron to such an extent as to induce the indirect ^method of reduction to be carried out on a large scale, it will be unnecessaryin this paper, which deals with cast iron and the blast furnace as its principal subjects, to refer further to the pre-existing low furnaces. Regarding the Stiickofen, then, or high bloomery furnace, it has been correctly described by writers on metallurgy as a Catalan or low furnace, extended upwards in the form of either a circular or quadrangular shaft. In Germany this furnace is also known as Wulfsofen, the reduced metallic mass resulting from the opera tions being designated “ Stuck ” or “ Wulfhence the Stiick or Wulf oven—Salamander furnace—for the following particulars of * which I am indebted to Professor Osborne’s treatise,f and who, in a paragraph preceding the extract, significantly terms this the “ transition furnace,” which might be used for the production of cast iron or malleable iron at will, by varying the constituents of the charge and the intensity of the blast. Osborne says,— “ This kind of furnace is at present very little in use. A few are still in operation in Hungary and The “Stiickofen. ’ Spain. At one time they were very common in Europe. The iron produced in the Stuck oven has always been of a superior kind favourable for the manu facture of steel; but the manipu lation which this oven requires is so expensive that it has been superseded. Fig. 3 shews a cross section of a Stuck oven; its inside has the form of a double crucible. This furnace is generally from 10 to 16 feet high, 24 inches wide at bottom and top, and measures Fig. 3.—Section. at its widest part about 5 feet. • “ Salamander is the term now given to the mass of half-pure iron, which results when the molten mass of a furnace chills before it can be regularly tapped off into pigs. It is difficult to melt, and is sometimes largely malleable iron. The present may have originated from the earlier use of the word as applied to this furnace. + The Metallurgy of Iron and Steel, Theoretical and Practical, in all its branches, �The “Stuck ” or “ Wulf" Oven. 17 There are generally two tuyeres [tw^-er, allied to tuyaw, a pipe], * a a, and at least two bellows and nozzles, both on the same side. The breast, &, is open, but during the smelting operation it is shut by bricks; this opening is generally 2 feet square. The furnace must be heated before the breast is closed; after which charcoal and ore are thrown in. The blast is then turned into the furnace. As soon as the ore passes the tuyere, iron is deposited at the bottom of the hearth; when the cinder rises to the tuyere, a por tion is suffered to escape through a hole in the dam, 6. The tuyeres are generally kept low upon the surface of the melted iron, which thus becomes whitened. As the iron rises the tuyeres are raised. In about 24 hours one ton of iron is deposited at the bottom of the furnace. This may be ascertained by the ore put in the furnace. If a quantity of ore is charged sufficient to make the necessary amount of iron for one cast, a few dead or coal charges may then be thrown in. The blast is then stopped, the breast wall removed, and the iron, which is in a solid mass, in the form of a salamander or “stuck-wulff as the Germans call it, is lifted loose from the bottom by crowbars, taken by a pair of strong tongs, which are fastened on chains suspended on a swing-crane, and then removed to an anvil, where it is flattened by a tilt hammer into 4-inch thick slabs, cut into blooms, and finally stretched into bar iron by small hammers. Meanwhile the furnace is charged anew with ore and coal, and the same process is renewed. “ By this method good iron as well as steel may be furnished. In fact, the salamander consists of a mixture of iron and steel— of the latter, skilful workmen may save a considerable amount. The blooms are a mixture of fibrous iron, steel, and cast iron. The latter flows into the bottom of the forge fire, in which the blooms are re-heated, and is then converted into bar iron by the same method adopted to convert common pig iron. If the steel is not sufficiently separated, it is worked along with the iron. This would be a very desirable process, on account of the good quality of iron which it furnishes, if the loss of ore and waste of fuel it occasions were compensated by the price of bar iron. Poor ores, coke, or anthracite coal, cannot be employed in this process. Charcoal made from hardwood, and the rich magnetic, specular, and sparry ores are almost exclusively used.” It is obvious that the conditions necessary to the production of edited by H. S. Osborne, LL.D., Professor of Mining and Metallurgy in Lafayette College, Easton, Pennsylvania. Triibner & Co., London, 1869. * One tuyere, however, is frequently used.—S. J.V.D. �18 The, “Blauofen. cast iron—viz., a column of materials which gradually become increased in temperature during their descent, exposed to reducing gases, and latterly, prolonged contact in the reduced state to carbon izing matter, obtained in this furnace; and the result frequently was that, when intending to produce malleable iron at once, the lump was so much carbonized, owing to excess of carbonizing materials, that it had to be submitted to a decarbonizing process before it could be hammered. Experience in working the Stiickofen proved it to be extremely wasteful of fuel; and about 1840 it was to a great extent abandoned in Carniola, Carnithia, and Styria, although still worked in Germany and Hungary to a limited extent (Karsten). In some cases a throat was added to the furnace, of a gradually widening form: this gave facility in charging. The tuyere was placed about a foot above the hearth bottom; but as the furnace continued in operation this distance became increased, by reason of the disintegration or wear of the hearth (silicious conglomerate), which we learn influenced the yield and quality of the iron as well as the quantity of charcoal consumed. Besides being made of the form shewn at fig. 3, the Stiickofen sometimes increased with a regular taper throughout' the entire height of the shaft, being broadest at the bottom, and both rectangular as well as circular in horizontal section. The tuyeres were sometimes made of clay, at others of copper, situated at different parts of the furnace; and when in the breast, the bellows had to be removed before the lump of reduced iron could be withdrawn. As the demand for cast iron increased, the Stiickofen was gradually replaced by the Blauofen, in which * cast iron was produced alone; but it still retained its place for the direct production of malleable iron—and indeed malleable iron was also produced in the Blauofen, which at first, it would appear, was simply a tall Stiickofen, eventually becoming increased in height to from 20 to 25 feet, in which case it was capable of producing cast iron only. In working these furnaces for the production of malleable iron, the slag was allowed a constant escape, so that the lump of metal in the hearth might be exposed to the action of the blast, which prevented it from becom ing carbonized to excess; at other times the slag was allowed to . accumulate, thus protecting the metal from the decarbonizing action of the blast, after it had become carbonized in passing through the lower part of the furnace, and therefore producing •By some authors termed “blue furnace.” Fr. “ Fournean blue,” “blue oven. �The “Blauofen. 19 carbonized or cast iron. The Blauofen, as in common use on the continent, is represented in vertical section at fig. 4, wherein a is the breast, b the tuyere. This furnace may be kept in blast for three to six months, or even longer, when the hearth widens and interferes with successful operations. In working with this furnace, the practice is to heat it by a fire, The “ Blauofen.” after which the breast previously open is closed; it is then filled to the top with coal and iron ore, which are renewed as the charge sinks. The tuyeres are about 14 inches above the hearth, which slopes towards the breast. This furnace requires rich ores and a plentiful supply of charcoal, and produces good pig iron, as well as a metal specially suitable for steel, sometimes called “ steel metal,”* and said to be that from Fig. 4. Section. which German steel (shear steel) is made. The management of the Blauofen is simple—generally and where sparry carbonates are plentiful—and the furnace is cheaply constructed. From the preceding remarks we have become familiar with the earliest known form of the blast furnace, which originating in the Stuckofen, or high bloomery, of some’95 cubic feet capacity, passed into the Blauofen of some 500 to 600 cubic feet; and without following its progressive development minutely through the fur naces in the Hartz, Silesia, Prussia, Sweden, Great Britain, and America—all of which has been already done, and so excellently in the Treatises of Percy, Osborne, and others—we may at once come down to our own age, and now find furnaces in the Cleveland district of the enormous capacity of 20,000 to 30,000 cubic feet, or about 280 times that of an early Blauofen. * Osborne’s Metallurgy, p. 294. �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Victorian Blogging Description An account of the resource A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes. Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk. <img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /> Creator An entity primarily responsible for making the resource Conway Hall Library & Archives Date A point or period of time associated with an event in the lifecycle of the resource 2018 Publisher An entity responsible for making the resource available Conway Hall Ethical Society Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Pamphlet Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource On the past and present of iron smelting. Creator An entity primarily responsible for making the resource Day, John Vincent Description An account of the resource Place of publication: Edinburgh Collation: 19 p. ill. (figs.) ; 24 cm. Notes: From the library of Dr Moncure Conway. From the 'proceedings' of the Philosophical Society of Glasgow, communicated April 23, 1873. Inscription on front cover: From the Author. Includes bibliographical references. Publisher An entity responsible for making the resource available Edmonston and Douglas Date A point or period of time associated with an event in the lifecycle of the resource 1873 Identifier An unambiguous reference to the resource within a given context G5273 Subject The topic of the resource Engineering Rights Information about rights held in and over the resource <a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a> This work (On the past and present of iron smelting.), identified by <a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk">Humanist Library and Archives</a>, is free of known copyright restrictions. Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource English Conway Tracts Engineering Iron https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/52a913424a7d51b04a747f21bb4ec9cf.pdf?Expires=1773878400&Signature=LyASQipxZaTsbsMW9m2v3oMbfHwveZpHzw5kjygrxtNQUmzWWsG8cmE1qA-7pjJkdgfZA3rsjWJC8NaEQjBzsydw0hI4gtAmiUgl44ZEvdySyPHSvm5AH-AjQFy95TKrFAOvgvB9edSjbHYibheOhvIlYhJ9tB0C3JtvlsYyo0Tyi1lqdWuTxj2iIEmtHrKP7-9f9Yl%7ERSnM7MHcR0dBuf4NnaTuwrw8g7D3IJTt3GTp3skTyeTW6pGwIq8viAc%7EylMnlhOULzMGkYpXFpZR8J2pphBc%7E31DehJ141%7EYAaZCwIwsLUHqjJsID201MBKLOslbUV%7ENNu4rID6qR4kkkQ__&Key-Pair-Id=K6UGZS9ZTDSZM f5dfd2f7a820d27845fdc531cea94841 PDF Text Text I873-J SCRAPS OF MODOC HISTORY. 21 SCRAPS OF MODOC HISTORY. YING between the 121st and I22d leys and plateaus were dotted with an degrees of west longitude, and telope; the timbered ridges sheltered large herds of deer; the Klamath River crossed by the boundary-line between the States of California and Oregon, is —theirs to where it breaks through the the water-shed that supplies the sources Siskiyou range to the westward — and of the Sacramento and Klamath rivers. Lost River, connecting Clear and Rhett Traversed by irregular and broken ridges lakes, were teeming with fish. The kaof basalt, evidently torn asunder by vio mas-root, an exceedingly nutritious ar lent natural convulsions, and abounding ticle of food, was found everywhere. in volcanic scoria, this region is, gener The marshes around the lakes produced ally, inhospitable and sterile. Between tons of ivocas, the seed of the water the broken mountain ranges are exten lily ; and their waters were alive with sive plateaus covered with wild sage and wild-fowl of every description. Like the chemisal, a little bunch and rye grass, nomads of the East, the habitations of and having all the characteristics of this people were anywhere in the vi the sage-plains of western Nevada. cinity of water; for the raids of their Throughout this region are numerous equally warlike neighbors had taught lakes; among which, and lying east and them the folly of wasting labor on per west along the forty-second parallel, manent abiding-places. They are usu are Little Klamath, Rhett, and Clear ally made by the erection of willow lakes. This is the home of the Modoc poles, gathered together at the top, like Indians, whose bold deeds and defiant the skeleton frame of an inverted bas attitude to the military forces of the ket, and covered with matting woven Government have attracted so much at with the tule of the marshes. The earth in the centre scooped out, and thrown tention. Physically, and in point of intelli up in a low, circular embankment, pro gence, this tribe are superior to the tects the family from the winds; and, average American Indian. Subsisting while readily built and easily taken down, almost entirely by the chase, the men are these frail dwellings are comparatively lithe and enduring, courageous and in comfortable. dependent— some of them really hand It is difficult even to approximate the some types of humanity; and their probable number of this people, when recent decided repulse of a force of reg in their undisturbed aboriginal glory, and ulars and volunteers, five times their before their contact with the superior number, shows that they must not be civilization, whose vices, only, seem to confounded with the Diggers of the Pa be attractive to the savage nature. In cific slope. Once a numerous, powerful, dians have no Census Bureau; and, in and warlike people, like the tribe of Ish deed, nearly all tribes have a supersti mael, their hands were ever raised against tious aversion to answering any ques all others, and their aggressive spirit tions as to their numbers. The Modocs kept them in continual warfare. Their are like all others, and, when questioned country was rich in everything necessary on the subject, only point to their coun to sustain aboriginal life. The little val try, and say, that “once it was full of L �22 SCRAPS OF MODOC HISTORY. people.” The remains of their ancient villages, found along the shores of the lakes, on the streams, and in the vicin ity of springs, seem to corroborate this statement; and one ranch alone, the re mains of which are found on the western shore of Little Klamath Lake, must have contained more souls than are now numbered in the whole Modoc nation. Only 400, by official count, left of a tribe that must have numbered thousands! Some of the causes of the immense de crease of this people can be traced to their deadly conflicts with the early set tlers of northern California and southern Oregon. They were in open and un compromising hostility to the Whites, stubbornly resisting the passage of emi grant trains through their country; and the bloody atrocities of these Arabs of the West are still too well remembered. As early as 1847, following the route taken by Fremont the previous year, a large portion of the Oregon immigration passed through the heart of the Modoc country. From the moment they left the Pit River Mountains, their travel was one of watchful fear and difficulty, the road winding through dangerous canons, and passing under precipitous cliffs that afforded secure and impene trable ambush. Bands of mounted war riors hovered near them by day, watch ing favorable opportunities to stampede their cattle, or pick off any stray or un wary traveler. Nor were the emigrants safe by night. The camping-places were anticipated by the enemy — dark shad ows crept among the sage and tall rye grass, and, when least expecting it, ev ery bush would seem to harbor a dusky foe, and the air be full of flying arrows. If the train were small, or weak in num bers, the Indians would be bolder, and not satisfied with shooting or stamped ing cattle, but would waylay and attack it in open daylight. In 1852, a small train, comprising only eighteen souls — men, women, and chil [July, dren—attempted to reach Oregon by the Rhett Lake route. For several days, after leaving the valley of Pit River, they had traveled without molestation, not having seen a single Indian; when, about midday, they struck the eastern shore of Rhett Lake, and imprudently camped under a bluff, now known as “ Bloody Point,” for dinner. These poor people felt rejoiced to think that they had so nearly reached their destination in safety; nor dreamed that they had reached their final resting-place, and that soon the gray old rocks above them were to receive a baptism that would associate them for ever with a cruel and wanton massacre. Their tired cattle were quietly grazing, and the little party were eating their meal in fancied security, when suddenly the dry sage-brush was fired, the air rang with demoniac yells, and swarthy and painted savages poured by the score from the rocks overhead. In a few moments the camp was filled with them, and their bloody work was soon ended. Only one of that ill-fated party es caped. Happening to be out, picketing his horse, when the attack was made, he sprang upon it, bare-backed, and never drew rein until he had reached Yreka, a distance of sixty miles. The men of early times in these mount ains were brave and chivalrous men. In less than twenty-four hours, a mounted force of miners, packers, and prospect ors— men who feared no living thing — were at the scene of the massacre. The remains of the victims were found, shock ingly mutilated, lying in a pile with their broken wagons, and half charred; but not an Indian could be found. It was not until the next year that the Modocs were punished for this cruel deed. An old mountaineer, named Ben Wright — one of those strange beings who imagine that they are born as in struments for the fulfillment of the Red man’s destiny—organized an independ ent company at Yreka, in 1853, and went �1873-1 SCRAPS OF MODOC HISTORY. into the Modoc country. The Indians were wary, but Ben was patient and en during. Meeting with poor success, and accomplishing nothing except protection for incoming emigrants, he improvised an “emigranttrain” with ^ich to decoy the enemy from the cover of the hills and ravines. Winding slowly among the hills and through the sage-plains, Ben’s canvas-covered wagons rolled quietly along, camping at the usual wateringplaces, and apparently in a careless and unguarded way. Every wagon was filled with armed men, anxious and willing to be attacked. The ruse failed, however; for the keen-sighted Indians soon per ceived that there were no women or children with the train, and its careless movements were suspicious. After sev eral months of unsatisfactory skirmish ing, Ben resolved on a change of tactics. Surprising a small party of Modocs, in stead of scalping them, he took them to his camp, treated them kindly, and mak ing them a sort of Peace Commission, sent them with olive-branches, in the shape of calico and tobacco, back to their people. Negotiations for a general council to arrange a treaty were opened. Others visited the White camp; and soon the Modocs, who had but a faint appreciation of the tortuous ways of White diplomacy, began to think that Ben was a very harmless and respect able gentleman. A spot on the north bank of Lost River, a few hundred yards from the Natural Bridge, was selected for the council. On the appointed day, fifty-one Indians (about equal in number to Wright’s company) attended, and, as agreed upon by both parties, no weap ons were brought to the ground. A number of beeves had been killed, pres ents were distributed, and the day pass ed in mutual professions of friendship; when Wright—whose quick, restless eye had been busy — quietly filled his pipe, drew a match, and lit it. This was the 23 pre-concerted signal. As the first little curling wreath of smoke went up, fifty revolvers were drawn from their places of concealment by Wright’s men, who were now scattered among their intend ed victims ; a few moments of rapid and deadly firing, and only two of the Mo docs escaped to warn their people ! The Scotch have given us a proverb, that “He maun hae a lang spoon wha sups wi’ the deiland it may be Wright thought so. Perhaps the cruel and mer ciless character of these Indians justi fied an act of treachery, now passed into the history of the country; but, certainly, the deed was not calculated to inspire the savage heart with a high re spect for the professed good faith and fair-dealing of the superior race. Ben Wright is gone now—killed by an Indian bullet, while standing in the door of his cabin, at the mouth of Rogue River. No man may judge him; but, to this hour, his name is used by Modoc moth ers to terrify their refractory children into obedience. The Modocs were now filled with revenge, and their depreda tions continued, till it became absolutely necessary for the Territorial Governor of Oregon to send armed expeditions against them. For several years, they were pursued by volunteer forces through their rugged mountains,.where they con tinued the unequal warfare with a daunt less spirit; but, year after year, the num ber of their warriors was diminishing. In 1864, when old Sconchin buried the hatchet and agreed to war with the pale-faces no more, he said, mournfully: “ Once my people were like the sand along yon shore. Now I call to them, and only the wind answers. Four hun dred strong young men went with me to war with the Whites; only eighty are left. We will be good, if the White man will let us, and be friends forever.” And this old Chief has kept his word — better, perhaps, than his conquerors have �24 SCRAPS OF MODOC HISTORY. theirs. The Modocs themselves offer a better reason for the great decrease of their people. They say that within the memory of many of this generation, the tribe were overtaken by a famine that swept off whole ranches, and they speak of it as if remembered like a fearful dream. As is usual with savages, the chief labor of gathering supplies of all kinds, except those procured by fishing and the chase, devolved upon the Mo doc women. Large quantities of kamas and wocas were always harvested, but the predatory character of the surround ing tribes made it dangerous to store their food in the villages, and it was cus tomary to caché it among the sage-brush and rocks, which was done so cunning ly that an enemy might walk over the hiding-places without suspicion. Snow rarely fell in this region sufficiently deep to prevent access to the cachés; but the Modocs tell of one winter when they were caught by a terrible storm, that continued until the snow was more than seven feet in depth over the whole coun try, and access to their winter stores im possible. The Modocs, like all other Indians, have no chronology; they do not count the years, and only reckon their changes by the seasons of summer and winter. Remarkable events are re membered only as coincident with the marked periods of life; and, judging from the probable age of the survivors of that terrible famine, it must have oc curred over forty years ago, long before any of the tribe had ever looked upon the face of a White stranger. These wild people generally regard such oc currences with superstitious horror; they rarely speak of the dead, and even long residence among the Whites does not remove a superstition that forbids them to mention even a dead relative by name. From those who have lived among the Whites since early childhood, the par ticulars of this season of suffering and desolation are obtained; and they say that their parents who survived it still speak of that dreadful winter in shud dering whispers. It seems that the young men of the tribe had regirned, late in the-season, from a successful hunt, wherf'-a.heavy snow-storm set in; but these people like children, in many thingshad no<<-\ apprehension, as their present were supplied. But the storm increas ed in fury and strength; the snow fell in blinding sheets, for days and days, till it had covered bush, and stunted tree, and plain, and rock, and mountain, and ev ery landmark was obliterated. The sur vivors tell of frantic efforts to reach the caches; how strong men returned to their villages, weak and weary with tramping through the yielding snow in search of; the hidden stores. They tell how the?* little brown faces of the children, pinch ed with hunger, drove the men out again and again in search of food, only to re turn, empty-handed and hopeless; how everything that would sustain life—deer and antelope skins, their favorite dogs —even the skins of wild fowl, used as bedding, were devoured; how, when ev erything that could be used as. food-was- ■ gone, famine made women put of strong,, brave warriors, and a dreadful .stillfiess ' fell upon all the villages. They tell how death crept into every house, till the-hving lay down beside the dead and wait ed. After weeks of pinching hunger, and when in the last extremity, an op portune accident saved the largest vil lage, on the south-eastern extremity of Rhett Lake, from complete extinction. A large band of antelope, moving down from the hills, probably in search of food, attempted to cross an arm of the lake only a short distance from the village^ and were caught in the breaking ice and’r: drowned. Those who had sufficient strength left, distributed antelope meajt among the families, and it was then that � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Victorian Blogging Description An account of the resource A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes. Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk. <img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /> Creator An entity primarily responsible for making the resource Conway Hall Library & Archives Date A point or period of time associated with an event in the lifecycle of the resource 2018 Publisher An entity responsible for making the resource available Conway Hall Ethical Society Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Pamphlet Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Scraps of Modoc history Creator An entity primarily responsible for making the resource Turner, William M. Description An account of the resource Place of publication: [California] Collation: 21-24 p. ; 24 cm. Notes: From the library of Dr Moncure Conway. From Overland Monthly. Author and publication information from https://quod.lib.umich.edu/m/moajrnl/ahj1472.1-11.001/17:5?rgn=main;view=image. This is an incomplete copy - p.24 ends mid-way through a sentence. Please note that this pamphlet contains language and ideas that may be upsetting to readers. These reflect the time in which the pamphlet was written and the ideologies of the author. Publisher An entity responsible for making the resource available [s.n.] Date A point or period of time associated with an event in the lifecycle of the resource 1873 Identifier An unambiguous reference to the resource within a given context G5733 Subject The topic of the resource Indigenous peoples Rights Information about rights held in and over the resource <a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a> This work (Scraps of Modoc history), identified by <a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk">Humanist Library and Archives</a>, is free of known copyright restrictions. Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource English Conway Tracts Native American Indians United States-History https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/98e290544b55a5f9790d43d04cd1ef93.pdf?Expires=1773878400&Signature=O9WRD7syj%7EgH9ofSDM1Q77vUDlgJWl2I7iyILHiSj9sKKMrP7xJ-cDCYt4jYV0XG0j9YqkAZU-nlrWeG51Ad-W%7ExhJkl7uIRk2f9NtYiYD5xb%7E7Km-a4ddpmX3wQb745-Xq0u5hzW3W3oLrdN18kpnFEqY4S0ISPGBZnZ3b5itIbAWfIEiGpvJL2LrhTMrDlTwFkqvAUHCFCEHPGLxTZrRQ8vu1ZKqNBxbljp%7En-g5zT5kOZeJ4disBudkHm-lhtKhId%7Ep7EB1SKYwqmC0xGcKXXokcKXNFwslyaL%7ER3I41lQns-IKRCay1K643bHORjoGp6qsvg79lz69KUK6A5Vg__&Key-Pair-Id=K6UGZS9ZTDSZM fc433494be46b3d19d24d6b0aa20cbef PDF Text Text DEDICATORY SERVICES OF THE , PARKER MEMORIAL 2 E ETING HOUS BY THE TWENTY-EIGHTH CONGREGATIONAL SOCIETY, OF BOSTON, Sunday, Sept. 81, 187’3. BOSTON: COCHRANE & SAMPSON, PRINTERS, — 9 BROMFIELD STREET. 1873. ��SERVICES. I. DEDICATION HYMN. BY SAMUEL JOHNSON. (SungMuiChoir^ To Light, that shines in stars and souls ; To Law, that round* the world with calm ; To Love, whose equal triumph rolls Through martyr’s prayer and angel’s psalm, — We wed these walls with unseen bands, In holier shrines not built with hands. May purer sacrament be here Than ever dwelt in rite or creed, — Hallowed the hour with vow sincere To serve the time’s all-pressing need, And rear, its heaving sea&above, Strongholds of Freedom, folds of Love. Here be the wanderer homeward led ; Here living streams in fullness "flow; And every hungering soul be fed, That yearns the Eternal Will to know; Here conscience hurl her stern reply To mammon’s lust and slavery’s lie. Speak, Living God, thy full command Through prayer of faith and word of power, That we with girded loins may stand To do thy work and wait thine hour, And sow, ’mid patient toils and tears, For harvests in serener years. �4 II. REMARKS OF JOHN C. HAYNES, CHAIRMAN OF THE STANDING COMMITTEE OF THE TWENTY-EIGHTH CON GREGATIONAL SOCIETY, OF BOSTON. As your representative here to-day in the dedicatory services of this Memorial to Theodore Parker, the first minister and founder of our Society, what I have to say will consist mainly of a brief review of the history of the Society. On January 22d, 1845, a meeting was held at Marlboro’ Chapel by several friends of free thought, at which the following reso lution was passed: — '•'•Resolved, That the Rev. Theodore Parker shall have a chance to be heard in Boston.” At that time he was preaching at West Roxbury. The Melodeon was hired for Sunday mornings, and Mr. Parker preached his first sermon there February 16th, 1845, on “The Importance of Religion.” In November of that year the Society was regularly organized as a “ body for religious worship ” under the laws of Massachusetts, the name “Twenty-eighth Congre gational Society of Boston ” was adopted, and Mr Parker, on January 4th, 1846, was regularly installed as its minister. The Society remained at the Melodeon until the fall of 1852, when, for the sake of a larger audience-room for the great number who flocked to hear Mr. Parker, it removed to the Music Hall, then recently erected. There Mr. Parker preached from Sun day to Sunday until his illness on January 9th, 1859. His last discourse was on the Sunday previous. He continued, however, to be the minister of the Society untill his death, which oc curred May 10th, i860. From the time of the illness of Mr. Parker to bis death, the Society continued its meetings, in the hope at least of his partial recovery. After his death, the Society, seeing the continued need of an unfettered platform for free thought, and for the maintenance and diffusion of just ideas in regard to theology, morality and religion, and whatever else concerns the public welfare, of course maintained its organ ization and continued its meetings, engaging as preachers the best expounders of religious thought and feeling within its reach, laymen as well as clergymen, women as well as men.. �The meetings have been held, without any interruptions except those of the usual summer vacations, up to the present time, a period of more than thirteen years since Mr. Parker’s death. We have had financial and other discouragements, but the enthusiasm of the Society for the cause of “ absolute religion,” — the feeling that a pulpit like ours was needed, in which earnest men'and women could freely express their views upon religious, social and political questions, — have kept us united and in action. Our first serious misfortune, after the death of Mr. Parker, occurred in April, 1863, when, in consequence of the several months needful for the putting up of the Great Organ, we were obliged to vacate the Music Hall and go back to the Melodeon. Our second principal misfortune took plpce in September, 1866, when, in consequence of the Melodeon being required for business purposes, we were compelled to remove to the Parker Fraternity Rooms, No 5 54/Washington Street. In each case, the removal from a larger to a smaller hall re duced our numbers. In May, 1865, ’Rev. David A. Wasson was settled as the minister of the Society, which position he held until his resigna tion in July, 1866. Previous to Mr. Wasson’s settlement, Rev. Samuel R. Calthrop, now of Syracuse, N.Y., occupied the pul pit continuously for several months. During 1867 and 1868, for more than a year, Rev. Samuel Longfellow preached for the Society on successive Sundays. Mr. Longfellow has continued to preach for us occasionally ever since. On December 13th, 1868, Rev. James Vila Blake was installed by the Society as its minister, and remained our pastor nearly three years, until his resignation in November, 1871. Aside from these, we have had the occasional pulpit service of many men and women, noble in character, and eminent in abil ity. Among them are Ralph Waldo Emerson, William Lloyd Garrison, Wendell Phillips, William R. Alger, John Weiss, Samuel Johnson, O. B. Frothingham, John W. Chadwick, Francis E. Abbot, Ednah D. Cheney, William J. Potter, Celia Burleigh, William H. Spencer, and W. C. Gannett. �6 The Parker Fraternity, which is an offshoot of the Twenty eight Congregational Society, representing particularly its social element, was organized in 1858, and has been a valuable adjunct to the Society. Through its public lectures it has largely in fluenced public opinion, particularly in the days of the anti slavery reform and the momentous years of the rebellion. It naturally recognized the rights of woman, and year after year placed women among its lecturers. The Twenty-eighth Congregational Society has always, from the start, had its seats free. All who chose to come to its meet ings have been welcome. The contributions for payment of expenses have always been voluntary. The Society has never had a creed, and has never used those observances with water, bread and wine which the sects call “ sacraments.” Through the twenty-eight years of its existence, the feeling against these has been constant and universal, so that no question in regard to them has ever arisen. Now, for the first time, we have a building we can call our own. We have erected it as a memorial to our first great teacher and standard-bearer, Theodore Parker. We dedicate it to the ideas he represented: namely, to truth, to humanity, to the free expression of free thought, to duty, to mental, moral and social progress, and to the diffusion of-religion without superstition. III. SCRIPTURE READING. [A part of the following selection from the Scriptures of different nations was read.] Let us meditate on the adorable light of the Divine Creator; may He quicken our minds. What .1 may now utter, longing for Thee, do Thou accept it: make me possessed of God ! Preserver, Refuge 1 leave us not in the power of the evil: be with us when afar, be with us when near; so sustained, we shall not fear. We have no other Friend but Thee, no other blessedness, no other Father. There is none like Thee in heaven or earth, O Mighty One: give us understanding as a father his sons. Thine we are ; we go on our way upheld by Thee. Day after day we approach Thee with reverence : take us into Thy pro- l tection as a father his sons. Thou art as water in the desert to him who I longs for Thee. �f 7 . • Presence us by knowledge from sin, and lift us up, for our work and for ' oumife. Deliver us from evil! Spirit alone is this All. Him know ye as the One Soul alone; dismiss all other words. The Eternal One is without form, without beginning, self-existent Spirit. The Supreme Spirit, whose creation is the universe, always dwelling in the heart of all beings, is revealed by the heart. They who know Him become immortal. With the eye can no man see Him. They who know him as dwelling within become immortal. He is the Soul in all beings, the best in each, the inmost nature of all; their beginning, middle, end: the all-watching Preserver, Father and Mother of the universe; Supporter, Witness, Habitation, Refuge, Friend: the knowledge of the wise, the silence of mystery, the splendor of light. He, the One, moveth not, yet is swifter than thought. He is far, he is near. He is within all, he is beyond all. He it is who giveth to his crea tures according to their needs. He is the Eternal among things transitory, the Life of all that lives, and being One fumlleth we desires of many. The wise who see Him within themselves, theirs is everlasting peace. Dearer than son, dearer than wealth, dearer than all* other beings, is He who dwelleth deepest within. . They who worship me, He saith, dwell in me and I in them. They who worship me shall never die. By him who seeks me, I am easily found. To such as seek me with constant love, I give the power to come to me. I will deliver thee from all thy transgressions. He who seeth all in God, and God in all, despiseth not any. Hear the secret of the wise. Be not anxious ’ for Subsistence : it is pro vided by the Maker. He who hath clothed the birds with their bright plu mage will also feed thee. How should riches bring thee joy. He has all good things whose soul is constant. If one considers the whole universe as' existing in the Supreme Spirit, how can he give his soul to sin ? He leadeth men to righteousness that they may find unsullied peace. . Who can be glorious without virtue ? He who lives'pure in thought, free from malice, holy in life, feeling ten derness toward all creatures, humble and sincere, has God ever in his heart. The Eternal makes not his abode within the heart of that man who covets another’s wealth, who injures any living thing, who speaks harshness or untruth. . The good have mercy on all as on themselves. He who is kind to those who are kind to him does nothing great. To be good to the evil-doer is what the wise call good. It is the duty of the good man, even in the mo ment of his destruction, not only to forgive, but to seek to bless his de stroyer. By truth is the universe upheld. Speak the truth : he drieth to the very roots who speaketh falsehood. �8 Do righteousness : than righteousness there is nothing greater. Honor thy father and thy mother. Live in peace with others. Speak ill of none. Deceive not even thy enemy. Forgiveness is sweeter than revenge. Speak kindly to the poor. Whatever thou.dost, do as offering to the Supreme. Lead me forth, O God, from unrighteousness into righteousness; from darkness into light; from death into immortality 1 There is an invisible, eternal existence beyond this visible, which does not perish when all things perish, even when all that exists in form returns unto God from whom it came. —Hindu {Brahminic) Scriptures* O Thou in whom all creatures trust, perfect amidst the revolutions of worlds, compassionate toward all, and their eternal salvation, bend down into this our sphere, with all thy society of perfected ones. Thou Law of all creatures, brighter than the sun, in faith we humble ourselves before Thee. Thou, who dwellest in the world of rest, before whom all is but tran sient, descend by thine almighty power and bless us ! Forsake ail evil, bring forth goo4, rule thy own thought: such is the path to end all .pain. My law is a law of mercy for all. As a mother, so long as she lives, watches over her child, so among all beings let boundless good-will prevail. Overcome the evil with good, the avaricious with generosity, the false with truth. Earnestness is the way of immortality. Be true and thou ahalt be free*. Ta be true belongs to thee, thy success, to the Creator. Not by meditation can the truth be reached, though I keep up continual devotion. The. wall of error, is. broken by walking in the commandments of God. —Buddhist Scriptures. In the name of God, the Giver, the Forgiver, the Rich in Love 1 Praise be to the God, whose name is He who always was, always is, always shall be. He is the Ruler, the Mighty, the Wise : Creator, Sustainer, Refuge, De fender. May Thy kingdom, come, O'Lord, wherein Thou makest good to the right eous poor. He through whose deed the world increaseth in purity shall come into Thy kingdom. This I ask of Thee, tell me the right, O Lord, teach me : Thou Ruler over all, the Heavenly, the Friend for both worlds! I pray Thee, the Best, for the best. 1 Teach Thou me out of Thyself. The Lord has the decision: may it happen to us as He wills. �9 “Which is the one prayer,” asked Zarathrusta, “that in greatness, good ness and beauty is worth all that is between heaven and earth ? ” And the Lord answered him, That one wherein one renounces all evil thoughts, evil words, and evil works. Praise to the Lord, who rewards those who perform good deeds accord ing to His wijl, who purifies the obedient at last, and redeems even the wicked out of hell. —- Parsee Scriptures. Hear, O Israel, the Lord thy God is one. What doth the Lord thy God require of thee, but to reverence the Lord thy God, to walk in all his ways: to love him and to serve him with all thy heart and with all thy soul 1 For the Lord your God is a great God, a mighty and a terrible, which regardeth not persons, neither taketh gifts. He executeth justice for the fatherless and the widow and loveth the stranger.* Love ye therefore the stranger. Ye are the children of the Lord your God. Ye shall not steal, neither deal falsely, neither lie one to another. Neither shall thou profane the name of thy God. Thou shalt no,t defraud thy neigh bor, but in righteousness shalt thou judge him, Thou shalt not hate thy brother in thy heart. But thou shalt love thy neighbor as thyself. If thine enemy hunger feed him, iMie thirst give him drink. So shalt thou heap coals of fire upon his head. Bring no more vain oblations. Wash you, make you clean; cease to do evil, learn to do good ; seek justice, relieve the oppressed. Though your sins be as scarlet they shall be white as snow, though they be red like crimson, they shall be as wool. Justice will I lay to the line and righteousness to the plummet. When Thy justice is in the earth, the inhabitants of the world will learn righteousness. The Lord will teach us his ways and we will walk in his paths. And he shall judge the nations. And they shall beat their swords into plough shares, and their spears into pruning-hooks : nation shall not lift up sword against nation, neither shall they learn war any more. For behold, I create a new heavens and a new earth. The wilderness and the solitary place shall be glad, and the desert shall blossom as the rose. The Lord is my shepherd, I shall not want. He maketh me to lie down in green pastures, he leadeth me beside the still waters. He restoreth my life, He leadeth me in the right paths. Yea, though I walkthrough the val ley of the deadly shadow, I will fear no evil, for Thou art with me: Thy rod and thy staff they comfort me. Surely goodness and mercy shall follow me all the days of my life. —Jewish ^Canonical) Scriptures. 2 �IO Wisdom is glorious, and never fadeth away. And love is the keeping of her laws : and the giving heed unto her laws is the assurance of incorruptionj And incorruption maketh us near unto God. For wisdom, which is the worker of all things, taught me. In her is an understanding spirit: holy, one only, yet manifold ; subtle, living, undefiled, loving the thing that is good, ready to do good; kind to man, steadfast, sure, having all power ; overseeing all things, and going through all mind ; pure and most subtle spirit. For wisdom is more moving than any motion, She passeth and goeth through all things by reason of her pureness. For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty. She is the brightness of the everlasting light, the. un spotted mirror of the power of God and the image of his goodness. And be ing one, she can do all things: and remaining in herself, she maketh all things new; and in all ages entering into holy souls, she maketh them friends of God and prophets. Thou lovest all things that are ; thou savest all: for they are Thine, O Lord, thou lover of souls. For Thine incorruptible spirit is in all things. To know Thee is perfect righteousness ; yea, to know Thy power is the root of immortality. For righteousness is immortal. — Jewish (Apocryphal} Scriptures. Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are they that mourn, for they shall be comforted. Blessed are the meek, for they shall inherit the earth. Blessed are they who do hunger and thirst af ter righteousness, for they shall be filled. Blessed are the merciful, for they shall obtain mercy. Blessed are the pure in heart, for they shall see God. Blessed are the peacemakers, for they shall be called the children of God. Blessed are they who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. Love your enemies ; bless them who curse you; pray for them who despitefully use you and persecute you, that ye may be the children of your Father who is in heaven. Be ye therefore perfect as your Father in heaven is perfect. God is Spirit, and they who worship him must worship him in spirit. The Father who dwelleth in me doeth the works. My Father worketh hitherto and I work. God is Love ; and he that dwelleth in love dwelleth in God, and God in him. If we love one another, God dwelleth in us. And he that keepeth his commandments dwelleth in Him, and He in him. Behold what manner of love the Father has bestowed upon us that we should be called the sons of God. And every man that hath this hope in him purifieth himself as He is pure. As many as are led by the spirit of God, they are the sons of God. �11 Unto us there is but one God, the Father. One God, and Father of all, who is above all, and through all, and in you all. He hath made us ministers of the new covenant, not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. Now the Lord is that spirit: and where the spirit of the Lord is there is liberty. For, brethren, ye have been called unto liberty. Only use not your liberty as an occasion for the flesh, but that by love ye may serve one another. And now abide faith, hope, love : but the greatest of these is love. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely: if there be any virtue *and any praise, think on these things. The things which ye have learned and received and heard, do : and the God of peace shall be with you. — Christian Scriptures. IV. PRAYER. BY SAMUEL LONGFELLOW. V. DEDICATION HYMN. WRITTEN FOR THE OCCASION BY W. C. GANNETT. (Sung by Choir and Congregation?) O Heart-of all the shining day, The green earth’s still Delight, Thou Freshness in the morning wind, Thou Silence of the night; Thou Beauty of our temple-walls, Thou Strength within the stone, — What is it we can offer thee Save what is first thine own ? Old memories throng: we think of one — Awhile with us he trod — Whose gospel words yet bloom and burn; We called him, — Gift of God. Thy gift again; we bring thine own, This memory, this hope; This faith that still one Temple holds Him, us, within its cope. -• �12 Not that we see, but sureness comes When such as he have passed ; The freshness thrills, the silence fills, Life lives then in the vast; They pour their goodness into it, It reaches to the star; The Gift of God becomes himself, More real, more near, so far ! VI. DISCOURSE. BY SAMUEL LONGFELLOW. I greet you upon your gathering in this new and fair home. It is but a change of place, — not of mind or purpose. You lay no new foundations of the .spirit. What foundation can any man lay deeper, broader, more eternal than those you have always had, — faith in man and faith in God, whom man reveals ? You build no new walls of spiritual shelter: what other can you ever need than you have always had, — the sense of the encompass ing, protecting, and perfect laws, the encircling God ? What better roof could overarch your souls than the reverential, trust ful sense of the Heavenly Power and Love; the Truth, Justice, and Beauty that are above us all; the Perfect which lifts us to heaven, and opens heaven to us and in us, even as in Rome’s Pantheon — temple of all the Gods, or of the All-God — the arching dome leaves in its centre an open circle, through which the infinite depths of sky are seen that tempt the spirit to soar and soar, without a bound, farther than any bird hath ever lifted wing or floating air-ship of man’s building can ever rise! What spires and pinnacles could you raise that would point upward better than that ideal within us, that haunting sense of Perfection which forever calls us to a better manhood, and toward which in all our best moments we long and aspire ? What breadth of enlarged space could you open, with hospita ble welcome of free place for all who would come, beyond that entire freedom of thinking, of speaking, of hearing, which have been yours, and your offering to others, for so many years ? Eyer since, indeed, you gathered together, resolved that “ Theo- �13 dore Parker should have a chance to be heard in Boston,” and forrwsd the Twenty-eighth Congregational Society. Founded in the ecclesiastical independence of that name, you, in coming here, have not to break away from any ecclesiastical organization. Nor do you need now or ever to ask leave of bishop, or approbation of consistory or council, — or fear the censure of either, — for anything that you may do here, for any one whom Bou may invite here, for anything that may be said here, for any rite or form or ceremonial that you here may establish or may omit. Springing from such root of sympathy with fair play and freedom of speech, — and especially of thought and speech that were under some ban. of heresy, — you have not in coming here had to break away from any traditions of orthodoxy or spiritual constraint. The traditions you bring here, are all the other way. It is to no experiment of liberty that you \bpen this place of meeting; to no untried ideas and principles, but to well-tested ones, which you see no ground to give up or to abate. For ideas and principles you have, — though you are bound by no Breed. Bound by no creed, I. say, — refusing to proclaim any. Not, however, without individual beliefs, and doubtless with Substantial agreement amid your varieties of opinion ; but not imposing your beliefs upon each other, as conditions of fellow ship, still less upon any as condition® of salvation. You do not impose them upon yourselves as fiscal; but hope that they will grow out into something larger, fuller, deeper. You may be afloat; but you are not adrift. You may not know what new worlds of Truth lie before you ; but you know where you are, and in what direction you are going. Beneath you is the deep of God; over you, his eternal stars; within you, the magnet which, with all its variations, is yet a trustworthy guide. Your hand is on the helm. The sacred forces and laws of nature encompass you. While you obey them you will not be lost. “If your bark sink, ’tis to another sea.” You cannot go beyond God. This great principle of Freedom of Inquiry, Liberty of ^Thought, you bring with you. And may I not say for you that you re-affirm it here ? In using it, it has not failed you or betrayed you or harmed you. You have not found it fatal or �14 ' dangerous. It has not led you into indifference, or into license or moral delinquency. It may have led you to deny some old beliefs, but it has not left you in denial or unbelief. Its free atmosphere has been a tonic to your faith. It has brought you to convictions, —the more trustworthy and precious because freely reached by your own thought,, and tested by your own experience, and fitted to your own state of mind. No longer a report, but something you have seen for yourselves. The story is told of a well-known hater of shams, that, a new minister coming into his neighborhood, he sought an opportunity of talk with him : he wanted to learn, he said, whether this man knew] himself, anything of God, or only believed that eighteen hunj dred years ago there lived one who knew something of him. Is not our faith that in which we have settled confidence, — what we trust our wills to in action ? It is that to which we gravi tate, and in which we rest when all disturbing influences are withdrawn. It is that to which we find ourselves recurring from all aberrations of questioning and doubt, as to a practical certainty. We may not be able to answer all arguments against it, but nevertheless it commends itself to us as true. There is to us more reason for holding to it than there are reasons for rejecting it. So, while belief may be called an act of the understanding, faith is rather a consent of the whole natureJ It is, therefore, more instinctive than argumentative, though reasoning forms an element in it. And it is the mighty power which it is, removing mountains, and the secret of victory, because it is this consensus of thought, feeling, and will, —• a deposit of their long experiences, an act of the whole man. It is structural and organic. But it need not be blind or irrational. If we must differentiate it from knowledge, I would say that, while we may define knowledge to be assurance upon outward grounds, faith is assurance upon real but interior grounds. I repeat this because many people seem to think that faith is assurance without any ground. Now that our faith may be really such as I have described, it must be a personal convic tion, from our own thought and experience. And that it may be this, we must have liberty of thinking without external con straint. �You do not find that this liberty of yours isolates you. Others, who count it dangerous, or who dislike the use you make of it, may cut you off from their fellowship. But the liberty which frees you from artificial restraints leaves you open to the natural attractions, and over and through all walls and lines you find a large fellowship of sympathy in thought and feeling. The elec tric instincts of spiritual brotherhood overleap all barriers of -,creed and organization, even of excommunication. Above all are you bound by such invisible, deep ties with all the noble company of the heretics and pioneers of thought: and a noble company it is. For the line of so-called heresy is nearly as ancient, and quite as honorable, i J that of orthodoxy. Think of the names that belong to it! Let me say further thatfthis liberty of yours — your birth right and sacred charge — is not lawlessn<Ss. You have never felt it to be so. In a universe of law no true liberty can be that. It is not that which has made the soul of man thrill as when a trumpet sounds ; not that to which the noblest men and women have sacrificed popularity, fortuneBand life. How fool ishly Mr. Ruskin talks about liberty, misusing his eloquent pen ; saying that we need none of it; and taking for its symbol the capricious vagaries of a house-fly ! Is it a Bouse-fl^baprice that has made the hearts of true menOleap high and willingly bleed into stillness ; which has been dearer than friend or lover, than ease or life ? Your liberty, I say, is not lawlessness, — it is not whim and caprice. It is simply thelthrowing off all bondage of tradition and conformity and prescription and ecclesiasticism,— every external compulsion and imposition in behalf of the free, natural action of the mind and heart. It rejects outward rule in behalf of inward law. It refuses obedience to outward dicta tion in behalf of its allegiance to the Truth which is within. Thus it rejects bonds, but accepts bounds ; for all law is force acting within bounds, — that is, under fixed and orderly condi tions. Your liberty is order, not disorder. Your liberty, again, is not rude or defiant. You do not flout authority: you give due weight to the natural authority of supe rior knowledge, wisdom, conscientiousness, holiness. But you acknowledge no human authority which claims to be infallible, or �i6 to impose itself upon you as absolute; none which would deny to you the right — or seek to release you from the duty — of thinking for yourself what is true to you, of judging for yourself what is right for you. The opinion of the wisest you will not accept, in any matter that interests you, unless it commends itself to your thought, to your conscience, is justified by your experi ence. You will not take your religious opinions ready made from pope or synod or apostle. God has given you power—• and therefore laid upon you the duty — of forming your own. In that work you will gladly accept all help, willingly listen to the words of the wise and good ; but their real authority is in their power to convince your mind ; and the final appeal is to your own soul. Is inspiration claimed for any, its proof must be in its power to inspire you. Till it does it is no word of God to you. Yet once more, this liberty — won by pain of those gone before, and by your own fidelity—-is yours not for its own sake chiefly, not as an end. It is yours as opportunity. It will be a barren liberty if it be not used. What good will the right of free inquiry do to a man who never inquires ? Of what advan tage freedom of thought to one who never thinks ? Of what value the right of private judgment to. one who never exercises it ? Freedom, I say, is but opportunity. It is an atmosphere in which the 'mind should expand unhindered in its inbreathing of Truth; in which all virtues should grow in strength, all sweet and loving and devout feelings flower into beauty and fra grance ; in which the character, unconstrained by artificial bondages, should grow into the full statue of manhood, the full possession and free play of faculty. It is in vain that you have put away infallible church and infallible Bible and official media tor, and priesthood and ritual, from between you and God, if you never avail yourself of that immediate access ; if your soul never springs into the arms of the Eternal Love, nor rests itself trustfully on the Eternal Strength, nor listens reverently to the whispers of the Eternal Word, nor enters into the peace of communion with the Immutable. Our freedom is founded in faith, not in denial. It springs from faith in man. The popular theology is founded upon the idea �i7 of human incapacity : ours upon faith in human capacity. We believe, not in the Fall of Man, but in the Rise of Man. We believe, not in a chasm between man and God to be bridged over only by the atoning death of a God, but in a chasm between man’s attainment and his possibility, between his lower and his higher nature, to be bridged over by growth, government, and culture. We believe that there is more good in man generally than evil. And the evil we believe to be, not a native disability, but an imperfection or a misuse, an excess or perversion, of faculties and instincts whose natural or right use is good. We believe sin is not an infinite evil, but a finite one, — incidental, not structural. Man is not helpless in its toils ; but every man has the fiements of good in him which may overcome it, and all 'fidefled helps. It is a disease, — some times a dreadful one, — but notfebsolutely fatal, since there is a healing power in his nature, and in the universe around and above him; and the excess or ‘mlsmrection may be overcome by the inward effort and outward influences which shall strengthen into supremacy the higher faculties which rightfully control and direct the lower. We believe iff! the existence of these higher faculties as original in man’s constitution, — reason, conscience, ideality, unselfish love. These are as much a part of his nature as the senses and the animal mind. When rightly used they are as valid, — not infallible, but trustworthy. They will not necessarily lead, astray, as the popular theology teaches, but probably lead aright. That theology, not having faith in human nature, cannot believe that freedom of thinking is safe for men. Protestantism proclaims indeed the “ right of private judgment,” but it is merely the right to read the Jewish and Christian Bible, and to accept unquestioning its declarations, bowing nat ural reason, heart, and conscience to its texts, believed to be the miraculously inspired and infallible Word of God, the “ perfect rule of faith and practice.” The Roman Catholic Church, far more logical, seeing that private judgment gets such a variety of meaning out of this “ perfect rule,” declares that an infallible Bible, to be such a rule, needs an infallible interpreter,—namely, the church, or, latterly, the Pope speaking for the church. It, therefore, logically denies freedom of individual thinking as �18 dangerous. Father Newman, indeed, with amusing simplicity, declares that nowhere is liberty of thought more encouraged than in the Roman Church, since, he says, she allows a long discussion of every tenet and dogma before it is definitely defined and proclaimed. Yes: but after? We can only smile at such a pretension. In London, a friend said to me, “ I do not see but these Broad Churchmen have freedom to say every thing that they want to say in their pulpits.” I answered, “ Per haps so, but then they do not want to say all that you and I should want to say.” But of what they wish to say or think much must require an immense stretching of the articles to which they have subscribed : I do not speak of conscience, for I will not judge another’s. But what a trap to conscience, what a temptation to at least mental dishonesty, must such subscrip tion be! And the Liturgy, from which no word may be omitted, though many a priest must say officially what he does not indi vidually believe, — can that be good for a man ? I know what may be said on the other side, but to us it will seem that all advantages are dearly purchased at such cost. The Unitarians, the Protestants of Protestants, in their revolt from Calvinism, proclaimed the right of free inquiry. And, let it be remembered to their credit, they have refused to announce an authoritative creed. But they have not had full faith in their own principles and ideas. They have hesitated and been timid in their appli cation. They have been suspicious and unfriendly toward those who went farther than they in the use of their freedom of think ing. They have written up, “No Thoroughfare” and “Danger ous Passing” on their own road. They have now organized round the dogma of the Lordship and Leadership of Jesus ; and invite to their fellowship, not all who would be “ followers of God, as dear children,” but only those who “ wish to be follow ers of Christ.” I do not forget that in all churches, Romanist and Protestant, there is a spirit of liberty, a leaven of free thought, which is creating a movement in them all,—■ an inner fire which is break ing the crust of tradition and creed and ecclesiasticism. It shows itself in the Old Catholic movement in Romanism ; the Broad Church in Anglicanism ; the Liberal wing in Orthodoxy ; the Radicalism in “ Liberal Christianity.” �19 But the freedom which in these is inconsistent, imperfect, or rmwelcome, with you is organic and thorough. Our faith in it, I said, springs out of our faith in man and God, to which indeed our freedom has led us. We think that man can be trusted to search for the truth without constraint or hindrance, because we think that his mind was made for truth, as his eye for light; and that to his mind, fairly used, the truth will reveal itself as the light does to his eye. And we believe that in his sincere search he is never unassisted by the Spirit of Truth. We do not say that he will make no mistakes, or that he will know all truth all at once. But if a man be earnest and sincere, his mis takes will be his teachers : his errors wilHbi but his imperfect apprehension of some truth. We believe that all truth that has ever come to man, including religious truth, has come through the use of his native faculties'^ that this is the condition of all revelation, and ample to account for all revelations. We, therefore, utterly discard all distinction between natural and revealed religion. We should as soon speak of natural and revealed astronomy, or establish separate professorships for teaching them. Newton revealed to men the facnfof the universe which his natural faculties discovered, and which thequniverse revealed to him using his faculties. Some of these facts were Unknown before to the wisest men ; some were only dimly guessed. Did that prove his knowledge superhuman ? Would it be a sensi ble question to ask, Why, if human reason were Capable of dis covering them, were they not 'known before ? Yet such ques tions are asked in religion, as if unanswerable I We .believe that the human faculties are adequate for their end. Among them we recognize spiritual faculties, framed for the perception of spiritual truths, — a religious capacity adequate to its end. We find religion — a sense of deity — as universal and as natu ral to man as society, government, language, science. You know how the latest and completest investigations into the ancient religions of the world confirm this belief. They show that the great religious ideas and sentiments — of God, of Vir tue, of Love, of Immortality — have been taught with remarka ble unanimity in all these religions. These are mingled in all with much that is mythological, unscientific, local, personal, �20 temporary. But they have all contained that which elevated, consoled, and redeemed the souls of men. Under all of them, men have lived the truth they professed, and have suffered and died in its behalf. Most of them have had their prophet, be lieved to have been the chosen friend of God, sent to communi cate His word to the world. He has been worshiped by his followers, glorified with miracle, deified. In view of these facts, it is impossible to regard any one of them as the only, the uni versal, or the perfect religion. Christianity, therefore, cannot any longer be regarded as other than one of the religions of the world, sharing the qualities of them all. It has its bright cen tral truths, eternal as the soul of man, elevating, comforting, redeeming. It has its elements of mythology, its personal and local traits, peculiar to itself. What is peculiar in it can never become universal: what is universal in it cannot be claimed as its peculiar property. The Christianity of the New Testament centres in the idea that Jesus was the miraculously attested Messiah, the King, long expected, of the Jews. “If ye believe not that I am he ye shall perish in your sins.” “ Every spirit that confesseth that Jesus, the Messiah, is come in the flesh, is of God ; every spirit that confesseth not that Jesus is the Mes siah come in the flesh, is not of God.” “ Whosoever shall con fess that Jesus is the Son of God [that is, the Messiah], God dwelleth in him.” “Whosoever believes that Jesus is the Mes siah, is born of God.” This was the primitive Christian confes sion,— the test of belief or unbelief, the test of discipleship, the condition of salvation. Paul enlargecl the domain of the Messiah’s kingdom to include all of the Gentiles who would acknowledge him; declared that in his own life-time he should see Jesus returning to take the Messianic throne, and looked to see the time when “ every knee should bow, and every tongue confess that Jesus was the Christ;” “whom God had raised from the dead, and set at his own right hand, far above all prin cipality and might and dominion and every name that is named.” This was the primitive Christian confession. Seeing that it has never come to pass, that it was a mistaken idea, some modern Christians idealize the thought, and say that Jesus is morally and. spiritually King among men. But that is not the New / �21 Testament idea, which is literal, not figurative. This Messianic idea, in its most literal sense, colors the Christian scriptures BRfrough and through. And with it, its correlative idea of an immediately impending destruction and renovation of the wor Id, vThich was to accompany the Messianic appearance. A great many of the precepts of the New Testament have their ground in this erroneous notion of the writers, and have no significance or application apart from it. It is such things as these that make it impossible for Christianity,- as it stands in the records, to be the universal or absolute religion. Just as like things in Brahminism, Buddhism, Judaism, prevent any one of these, as it stands in its scriptures, from becoming the Religion of the World. What is local, personal, peculiar, special in each, is of its nature transient, — the temporary environment and wrappage of the truth. What is universal in each, — the central spiritual and moral ideas which re-appear in them all, — these cannot be ■called by the name of any one of them. These, it seems me, are neither Judaism, Buddhism, nor Christianity,— they are Religion. Religion, — a name how often taken in vain, how often perKrerted ! but in its . true essence what a joy, what an emancipation, what a consolation, what an inspiration ! What a life it has been in the world! Corrupted and betrayed, made the cloak of iniquity, ambition, selfishness, uncharitableness, and tyranny, it has never perished out of the human soul. A prod uct of that soul, an original and ineradicable impulse, percep tion, and sentiment, it has shared the fate of that soul in its upward progress out of ignorance into knowledge, out of super stition into rational faith, out of selfishness into humanity, out of all imperfection on toward perfection. In every age, and in every soul, it has been the saving salt. For by Religion, I need not say, I do not mean any form or ceremonial whatever, any organization or ecclesiasticism. I mean the Ideal in man, and devotion to that Ideal. The sense of a Perfect above him, yet akin to him, forever drawing him upward to union with itself. The Moral Ideal, —or sense of a perfect Righteousness,— how it has summoned men away from injustice and wrong-doing, awakened them to a contest with evil within them, and led �22 them on to victory of the conscience over passion and greed ! How it has nerved them to do battle with injustice in the world, and kept them true to some cause of righting wrong, patient and brave through indifference, opposition, suffering! And it has always been a sense of a power and a law of right eousness above themselves, which they did not create and dared not disobey, and which, while it seemed to compel them, yet exalted and freed them. The Intellectual Ideal, — the sense of a Supreme Truth, a Reality in things, with the thirst to know it, — how it has led men to “scorn delights and live laborious days,” to outwatch the night, to traverse land and sea, in its study and pursuit, to sacrifice for it fortune and society; this al^o felt to be something above them, yet belonging to them ; something worth living and dying for, and giving to its sharers a sense of endless life! And the Ideal of Beauty, haunting, quickening, exalting the imagination to feel, to see, to create, in marble, on canvass, in tones, in words : itself its own great reward. The Ideal of Use, leading to the creation and perfect ing of the arts and instruments of human need and comfort and luxury: every one of them at first only a. dream in the brain of the inventor, a vision of a something better than existed haunt ing his toilsome days and years of self-denial and poverty. The Ideal of Patriotism or of Loyalty, the sense of social order, of a rightful sovereignty, or of popular freedom, — how has it made men into heroes and martyrs, giving up ease and facing death with exulting hearts. The Ideal of Love or Benevolence, that makes men devote themselves and consecrate their possessions to the relieving of human suffering, and discovering and remov ing its sources. The Ideal of Sanctity, of Holiness, the vision and the consecration of the saint, the aspiration after goodness, that by its inspiration gives power to overcome passion and con trol desire and purify every thought of the mind and every feel ing of the heart, and mold the spirit into the likeness of the All-Holy. All these ideals, differing so much in their manifestation and direction, are alike in this, — that they all look to an unseen Better, a Best, a Perfect; that this seems always above the man who seeks it, yet at the same time within him, not of �23 his own creation, but governing him by a law superior to his own will, while attracting and invigorating it; that they all demand a self-surrender and self-devotion, and sacrifice of lower to higher, and give the power to make that sacrifice; and that they are their own reward. All these ideals — and if there be any others — I include in the idea of Religion. Is my definition too broad ? I cannot make it narrower. It will not seem too broad to you who are accustomed to regard religion as covering all human life. What ever in that life is an expression of^deal aspiration, is done in unselfish devotion, and in obedience to the highest law we know, is a religious act, is a worship and a prayer. It is a ser vice of God ; for.it is a use of our faculties to their highest end, which must be His will for us. It is a ^onitact «®fith things in visible and eternal. For these ideals are of the mind, not of the body : they are of the soulfland must go with it into all worlds. They are thus an element, and a puoof, of immortality. O friends, is there anything the world needs, is there any thing every one of us needs, more than some high ideal, to be kept bright and clear within by sincere devotion ? Is there anything we need more than a high standardKn character, in aim, in spirit, in work ? We have it in our bestJwnoments. But .How easily we let it get clouded in the press of cares. How easily we yield to the temptation to lower it for immediate Results I Is there anything we need more than the elevation of spirit such an ideal gives, the power to rise above annoyance and fret, above low and selfish thought, above unworthy deeds ? How ashamed we stand before that, ideal when, because we have not bee« obedient to its celestial vision, but have too easily let it go, we are betrayed into the temp#?, the word, the act we had Resolved should never betray us again ! What is needed in our politics, in our business — do not daily events teach it to us most impressively ? — but a higher ideal; a higher standard of integrity; a high-minded sense of right, which would take no Questionable dollar from the public purse ; a sensitive con science, scrupulous of the rights of others given to its trust ? [Then the haste to be rich would cease to be the root of evil that it is, and embezzlements, defalcations, political jobs, and �24 mercantile frauds no longer shock and grieve us with every paper we take up. Oh, the anguish and self-reproach of the man who has involved himself, little by little, in the toils and excitements of temptation, and, accepting a lowering standard of honesty, sinks, till he is startled to find himself fallen into the pit! What is more needed in all our work than a higher ideal of excellence, a higher standard of truth and conscientiousness ? How hard to get anything done thoroughly well, — precisely as agreed upon, and at the time promised ! Most earnestly would I insist that every right which the “ working-man ” can justly claim should be secured to him ; his full share of the product he helps create, and every opportunity for health, recreation, and culture which he will use. But he should remember that faithful performance of ditties on his part will be the best ground for any claim of rights: he must be careful of the right of oth ers to honest work and honest time in return for fair pay. How great is our indebtedness to those great and true souls who have kindled or kept alive within us a loftier ideal! What an influence in that way has the image of Jesus been in the Christian world! Many have not seen that what they wor shiped or looked up to in him was often simply their own ideal of human excellence, — really not so much derived from him as projected upon him, with little regard to historic fact. But this shows us, still, the power of a lofty ideal within us to lift up, sustain, and redeem. Many, if they were willing to speak frankly, would say that the human excellence of some noble, pure-hearted, spiritually-winded friend, with whom they had walked in the flesh, has been more to them than thenmage of Jesus. And when we remember that these high ideals have inspired millions who never heard his name, it is plain that he cannot be regarded as their origin. There is one Supreme Ideal of Goodness. “ Likeness to God ” was the aim of the Pythago rean teaching. “ Be ye perfect, as your Father in heaven is per fect.” All these ideals of Truth, Righteousness, Beauty, Use, Love, Holiness, of which I have spoken as constituting, in our devo tion to them, true Religion, unite in the Idea of God. For He �25 is the Perfect of them all, the Spirit or Essence of them all,—• the Perfect Truth, the Perfect Righteousness, the Perfect Beau ty, the Perfect Love, the Perfect Power, the Perfect Holiness. That is what we mean by saying “ God,” — surely nothing less than that. This sublime idea has always, in some shape, haunt ed and possessed the mind of man. The moment the spiritual faculties begin to germinate in a man or a race, at that moment the thought of God springs up. From our far-off Aryan ances tor, who, on those high plains of Central Asia, looked up to the clear, transparent sky, and said thankfully and reverently, “ Dyaus-pitar,” Heaven-father, — for he knew that the blessing of sunshine and rain came thenc^to him, and must have felt a mysterious sense of some being invisible in that visible, — down to the child who to-day makes his prayer, “ Our Father, who art in heaven,” all over the world the reverence of men’s hearts, /and their sense of blessing and dependence, have uttered the name of God, and joined with ^t the thought of Father. The 1 conceptions in which men’s thought and language have clothed that idea have varied with knowledge and culture. But the central idea of a Power and Beneficence superior to man, in Nature and above Nature, has been ever present. Delusions may have gathered about it: but is it a delusion ? Supersti tions may have distorted it: but can you count it a supersti tion ? I count it the greatest of realities. I accept the well-nigh universal verdict of the soul of man. I accept the experiences of my own soul. I accept the faith which, whether it be original or an inheritance of accumulated thought, is now an instinct and intuition within me. I accept the confirmation of science to the divination of the soul, in its more and more clear affirmation of a unity and perpetuity of Force in Nature, and an omnipresence of Law. I accept the testimony of saints who, through purity of heart, have seen God and felt him near, — and more than near. Their highest statement is, “ God is Spirit.” A distinguished preacher has said,— justifying his declaration that Jesus Christ is his God, — that he believes it impossible to form the conception of pure spirit. Of course we cannot form any image or picture of it. But we ’can think it, surely. For we know thought and feeling and will in our 4 �26 selves, and these have no shape, nor do we confound them with the bodies in which they are manifested. Thought, feeling, will, — these are our spirit, our essential life. God is the infi nite Thought, Feeling, Will, — the infinite Spirit or essential Life of the universe of matter and of soul. Our conception of him must depend,’ I .said, upon our spiritual condition. But I think with every advance in spiritual life and perception, we put off more and more of physical and human limitation. Said one to me, the other day, “ I think it will be no service* to men to undermine their belief in a personal God.” Now, thought, feel ing, and will are qualities of person, and not of thing, and there fore we may speak of God as the infinite Person. But he meant, as is usually meant, by personality, individuality. For myself, I think it a great-gain to give up the conception of God as an individual being, however majestic, sitting apart from the universe, overseeing and governing it, and from time to time intervening by special act. I count it a great gain to have reached a conception of him as pure Spirit, the all-pervading Life of the Universe, the present Power and present Love and present Justice at every point of that universe, — perpetually creating it by his present Energy of good. Present perpetually in the affairs of men, invisibly, restraining evil, righting wrong, leading on to the perfect society. Present really in the hearts and minds and consciences and wills of men, not displacing them, but re-enforcing them. “ If we love one another, God dwelleth in us,” said the inspired writer of old, — surely inspired when he said that. “If a man is at heart just,” said the inspired modern, “ by so much he is God. The power of God and the eternity of God do enter into that man with Justice.” How could this be if God be a separate, individual being ? But con ceive of him as Being, and the difficulty vanishes. It is no fig ure of speech, but literally true, that He dwells in holy souls, inspiring and working through him. “The Father who dwell eth in me,” said Jesus. Yes, but in no special or miraculous way: in the way of the universal law of spiritual action ; as he dwells in all souls that aspire and obey. “Above all and through all and in us all.” Does this conception of God as Essential Life seem to any �27 vague and unreal ? Oh, think again, how substantial are thought, feeling, and will! The moving powers of the human world setting all the material into action ! How many perplexi ties of thought, which beset the common view of God as an in dividual being, disappear under this conception of him as spirit! How does it make possible the thought of his omniscience and omnipresence and providence ! No longer the all-seeing eye, watching us from afar, but the present spirit, knowing us from within, involved in our thought and our thinking, — the law or order by which we think and feel, the present power by which we act. Spirit can thus encompass us, and flow through us, without oppressing us, or hindering our freedom. Do the forces of nature — of attraction, of gravitation, of chemical affinity — oppress us ? We cannot get away from them, but do we not move freely among them ? The air is around us and within us, a mighty pressure, — do we feel the weight of it? In such sweet, familiar, unconscious ways does God, the Spirit, encom pass and dwell within our spirits. How can we flee from that Spirit, or go where it will not uphold and keep us ? Our God besets us behind and before. Our Father never leaves us alone. Modern science, we are told, is rejecting all notion of volition from the material world. The conception of God as Spirit has already done that. For God’s will, in that conception, is no separate jets of choice, but an all-filling, steadfast Energy, a Power living at every point. His will is no series of finite volitions, but an infinite purpose in the constitution of things, — the unchanging element in them which we call their law. God’s will, therefore, is not in any sense 'arbitrary. A permanent force, with its permanent laws, from constant conditions it pro duces constant results. Wrought into the constitution of things arid beings, it is there to be studied, known, and obeyed. Friends of the Twenty-eighth Congregational Society: Com ing at your call to speak to you on this occasion of the dedica tion of your new house, I have not thought it unfitting to the occasion, instead of trying to open to you some new topic, rather to offer you this outline and review of principles and ideas already somewhat familiar to you. We glance over what �28 has been gained before beginning anew our quest. You build here no House of God, but a house for men. A “ meeting house” you call it,—.the good old New England name, — not a church : for is not the church the men and women, not the walls? You have most fittingly made it a memorial of your first minister. And this in no slavish adulation, and in no slav ish following of him. You are not bound to his thoughts. But you can never forget or cease to be grateful to him, many of you, for the emancipation of thought you owe to him ; for the moral invigoration, for the quickening of devout feeling, always to him so precious. He was a thorough believer in the Liberty of which I have spoken. He believed that it should have no bounds save such as love of truth and good sense and feeling might set to it. And he used the freedom he believed in. And when, in the use of it, he was led to judge and reject some things around which the reverence of the denomination to which he belonged clung, they who had taught him the liberty which he used, with some noble exceptions,— I am sorry to recall it,— to save their credit, proved false to their principle. They lost a noble opportunity. They had always insisted that the essential in Christianity was not belief, but character and life : now they turned round, and asserted that it was not a spirit and a life, but a belief in supernatural his tory. He did not spare them, and hurled at them the arrows of his wit and the smooth stones of his keen logic. He did battle for the freedom which was denied. Men mistook his wit for malig nity, and his moral indignation.for bitterness. But, though he was capable of sarcasm, his heart was sweet and kind, and full of genial sympathies, as those who knew him best best knew. His services to Theology in this country were very great. His work was partly destructive, clearing away errors and superstitions, but mainly constructive. He built up a complete system of theology, founded upon the native spiritual instincts in man and the infinite perfection of God. Though a vigorous practical understanding was the characteristic of his mind, he accepted this ideal or transcendental theory of religion, and, with his clear common sense and terse sentences, interpreted it to the general mind. Though no mystic, he had much devout. �2^ feeling, and loved to speak of Piety, and the soul’s normal de light in God. You will never forget the deeply reverential tone of his public prayers to the “Father and Mother of us all.” But even more than in Piety he believed in and loved and enforced Righteousness in every form ; and his great power was ethical. .How clear and sure was his sense of right; .a conscience for the nation : its guidance sought by how many, in public and private duty ! Before its keen glance how many an idol fell! He liked to be called a Teacher of Religion: and he made it cover all of life. He applied its ideal to the nation, and, finding human slav ery there, he threw all his energies into rousing the conscience of the country to feel its falseness and ?ts iniquity, and to work for its removal. In this cause he rendered you know what noble and devoted service, gaining the sympathies of many who least liked his theology. He gave the weight of his advocacy to every cause of humane reform, pleading for the poor and the perishing classes, for the rights of woman, for temperance and purity and peace. He has left you a powerful influence, and a heritage of prin ciples and ideas, to whose charge you show yourselves faithful in building this house, that the work he begun may be carried on and fulfilled. The men and the women whom you call tospeak to you know that they will have full freedom of speech and hospitable hearing to their most advanced thought. You will expect them to speak to you,wot upon theological questions alone, or on the experiences of devout feeling, or personal du-’ ties, but on all that deeply concerns the welfare of the commu nity ; upon the vital questions of the da/, and its present needs ; upon political and social topics; upon questions of moral reform and humane effort, and rights of man and woman ; upon all the practical applications of ideal thought. All these you will wish discussed, in the utmost freedom, and from the highest point of view. But not for speech alone is this house to be used. I cannot but hope that your enlarged space will be used as opportunity for work .in various directions of help and good will. Why should not this be a headquarters of action as well as thought ? �30 And now, may I say for you, that you devote and dedicate this house to Freedom and to Religion ; to Truth and to Vir tue ; to Piety, to Righteousness, and to Humanity; to Knowl» edge and to Culture ; to Duty, to Beauty, and to Joy ; to Faith and Hope and Charity; to the memory of Saints, Reformers, Heretics, and Martyrs ; to the Love and Service of God, in the Love and Service of Man. VII. GOD IN HUMANITY. BY JOHN G. WHITTIER. {Sung by Choir and Congregation?) O Beauty, old yet ever new, Eternal Voice and Inward Word, The Wisdom of the Greek and Jew, Sphere-music which the Samian heard I Truth which the sage and prophet saw, Long sou®t without, but found within: The Law of Love, beyond all law, The Life o’erflooding death and sin ! O Love Divine, whose constant beam Shines on the eyes that will not see, And waits to bless us, while we dream Thou leav’st us when we turn from thee ! All souls that struggle and aspire, All hearts of prayer, by Thee are lit; And, dim or clear, Thy tongues of fire On dusky tribes and centuries sit. Nor bounds, nor clime, nor creed Thou know’st, Wide as our need Thy favors fall; The white wings of the Holy Ghost Stoop, unseen, o’er the heads of all. �31 VIII. ADDRESS BY EDNAH D. CHENEY. In looking over the congregation here assembled, and seeing some of the old faces which greeted Mr. Parker on those first stormy Sun days at the Melodeon, I have asked myself what it is which has kept this society together through so many changes when friends advised its dissolution, and enemies hoped for its failure. It seems to me it was no doctrine of Mr. Parker’s, not even a sentiment; but, if I may so call it, his method of trust in the truth. He never feared to utter the whole truth, and never doubted that what was good food to his soul was fit nourishment for others who hungered for it. This has made the pulpit truly free, so that those who spoke here, and those who listened, felt that they could speak and hear honest convictions. While this society is true to this tradition, it will have a place to fill, and, I trust, this new building is to give it a fresh lease of life, and greater opportunity of usefulness. This still seems to me the great need of the time, — loyalty to truth, not attachment to a dogma. If we feel thftf any truth is dangerous to our well-being as a society, it is time that Age disbanded, but as long as we dare to trust the truth, we need not fear that any blast of a trumpet can blow down our walls. In a country town, where an independent society met in a hall, when it was asked of what religion is such a man, it was answered, His is the Hall Religion. I think there is some value in the phrase, and I rejoice that this society has not builded a church to be open only on Sunday, but a hall which on every day of the week may be consecrated Blithe psalm of life, and dedicated to use or beauty. The echo of the dancing feet of the children who gather at the festivals will not disturb our devotion, nor the remembrance of the good words of the lecturer mar our enjoyment of prayer or sermon. It is an emblem of the Religion of Life, no longer divorced from every-day work and pleasure, bw elevating and sanctifying it. It is said that the great Church of St. Peter’s at Rome has never been ventilated since Michael Angelo reared its lofty dome, Snd that the worshipers now breathe the foul and lifeless air which has not been renewed for nearly four centuries. But as I hope the physical ventilation of this hall will never be neglected, but the pure air of heaven will be freely brought in, so we can never live a true and vigorous spiritual life unless we keep our souls ever open to the broad, free air and light of heaven, not confined by any creed or dogma, but perpetually renewing itself by fresh inspiration. �32 Such seems to me the great principle' of this society, which it is bound to cherish and carry out, and to which in the worship of God and the service of humanity we would dedicate this hall to-day. IX. ADDRESS BY JOHN WEISS. Whenever a liberal thinker expresses his belief that the popular the ologies are honeycombed by the climate of science and information, and are falling apart beneath the surface, he is asked to observe that there never was such a time for the laying of corner-stones for church extension; never such an enthusiasm of temple-building; never before so many seats filled by worshipers. It is undoubtedly a fact. The competition between the sects is so great, and the national temper of extravagance so confirmed, that church extension has become another vice of the times; and people will run hopelessly in debt rather than be without their sumptuous building, thus setting an example, to a country which does not need it, of speculative immorality. For I can see no difference between extending a railroad over illusory capital and watering its stock, and watering a congregation with a meeting-house too large and fine, watering it with a large per cent of empty pews, which require in the pulpit a man with some of the virtues of an auc tioneer. But there is a real decay of the popular theology in spite of these costly elegancies which seem to announce a revival of religion. Before every dissolution a period of renaissance, or superficial revival, has always set in, substituting sentiment for the old impetuous earnestness, imitating faith by pretty form. We may safely predict extensive decay when it has become such an important object to secure paying sitters for the various sects. The old sincerity will be soon crushed beneath their ornamental expenses. Then let us have a new sincerity, to be nursed in humbler places, and supported by honester means. Here let it be, for one place. Wel come the plainness and freedom of these walls, sb solidly built, so sim ply colored in their warm, brown tints. Here a real memorial to Parker is yet to be erected by successive Sundays of free speech, and week-days of fraternity. To-day you are only laying the corner-stone of a structure of thought and feeling which will throw its door wide open to the common, people, to every wayfaring fact and cause against which so many churches shut their gates. �33 It pleases my fancy to notice that you have put up this building next to a grain elevator, for it constantly reminds me of Parker, of his frame, even, of his manner and his mental style. Solidly laid, robustly built, not excessively addicted to beauty; but framed for the sole purpose of receiving aud distributing, with convenience and the least of waste, the cereals of a thousand fields for which millions of hungers are waiting. Such was the abundance and nutrition of his genius. He explored many fields to collect his staples and the simple corn-flowers of his fancy-: his keel furrowed many seas, but not to gather and bring home luxuries, nor to hunt up a place where he might enjoy intellectual seclu sion. .The delights of scholarship were subordinate to his humanity. He was constantly tearing himself away from those books, the darlings of his spirit, as if they imposed upon him, and were defrauding people of his service. He let the exigency of the hour break without cere mony into the sacred study, and he rose to meet the pauper and the slave, to perform the great symbolic action of marrying two fugitives with a Bible and a sword. The perishing classes, the neglected, the unfortunate, always held a mortgage on his precious time. But life never seemed so precious to him as when he was killing himself to help emancipate America. What a homely sublimity there was in this giv ing of bread to mouths that had munched the old political and sectarian chaff and had swallowed indigestion 1 Now it is for you to honor him by imitating this action: not so much to prolong a memory as to resuscitate, a life that was laid down in the service of mankind; yes, to revivify that bust, poor, passionless ’ and rigid remembrancer of the nature you knew, that was so manifold, so profuse, so virile with anger, love and friendship: to bid that white ness mantle again with his florid cheek; to make those eyeballs beam with a blessing or a threat, so that Theodore Parker shall be heard again in Boston. This shall be your service in this place, to reproduce his manliness; if not with the same fertile and sturdy vitality, or with the same warmth which lifted up so many beacons of indignation and warning, which compelled the East to look at him, and the West to listen, and the South to dread, still, at least, with the old sincerity, the old persis tent purpose to be dedicated to the rights and wants of man. 5 �34 X. ADDRESS BY FRANCIS E. ABBOT. When, nearly thirty years ago, the founders of the Twenty-eighth Congregational Society' rallied around the unpopular and ostracised minister of West Roxbury, and, with a laconic brevity worthy of Sparta in her best days, voted that “ Theodore Parker should have a chance to be heard in Boston,” what was the real meaning of their act ? Did they intend to rally about Parker as the disciples of old rallied about Jesus, in order to proclaim a new personal gospel, to glorify a new per sonal leader, and to sink their own individualities in that of a new “ Lord and Master”? James Freeman Clark has said that, when the radicals give up Jesus of Nazareth, it is only to attach themselves to some other leader; that they only abandon Jesus in order to take up with Socrates, or Emerson, or Parker. Was this the real purport of that now famous and historic vote ? If this had been your aim and spirit, we should not be here to-day. When the eloquent voice was stilled, the stalwart form laid in its far Florentine resting-place, and the man whose words had electrified two hemispheres had passed away forever from human sight and hearing, in vain would you have voted that “ Theodore Parker should have a chance to be heard in Boston.” Small respect would Death have paid to your resolutions. No ! If your vote had meant only that the pow erful personality which had so impressed itself upon the times as to be henceforth a part of American history should still utter itself from your platform to a listening world, you would have disbanded; you would have broken ranks, and scattered sadly and silently to your homes; you would have discontinued your meetings, and surrendered your or ganization. Parker had been heard; his message had been delivered. Henceforth the book of revelation that all men read in his speech and life was sealed forever, and no man could either add to or take away from its fullness. But you did not disband. Your meetings were continued. Your platform was maintained. Other prophets were summoned to speak in Music Hall, now chiefly known abroad for the work done there by you and your great minister. They were summoned, not to echo Par ker, but to speak themselves. They were no servile followers of a dead leader, no blinded apostles of a vanished Christ. Far from it. They were called by you to proclaim independently and fearlessly the secret thought of their own hearts ; for this alone did they come before you. And still your platform means this, and this only. True, in one sense �35 Parker is still heard from it; for his ideas are not dead, but living. But you have perpetuated your organization and your platform for a higher object than to secure endless reverberations of any one voice, however piercing, eloquent, or potent. You meant, and mean, that Truth shall here speak for herself, not that Parker alone shall be heard, magnifi cent spokesman of Truth though he was. And Truth has infinitely more to say than has yet been said. No, it was not so much Parker’s individual voice that you voted should “ have a chance to be heard in Boston,” as it was the great, heroic, burn ing purpose to which he had dedicated his all —the purpose to make hu man life genuinely religious in spite of the churches. I repeat it—to make human life genuinely religious in spite of the churches. Not ecclesi astical, not theological, not formal or ritualistic; but religious in the high sense in which he used the word, as signifying devotion to right eousness, to noble service, to devout aspiration. This purpose of Par ker’s soul was even grander than his thought. Thought must change; it must move j it must advance. |£ven since Parker’s death we all know that there has been a great onward movement of thought; and to the best thought of the times, be it what it may, you mean always to keep open ear and heart. But the purpose to make human life genu inely religious must abide as the best and purest that can inspire a hu man soul. This was Parker’s inspiration and power, obeyed under the frown of all the churches of the land. To this sublime purpose of his you first voted a hearing, and now ^dedicate these walls. That mar ble bust before you, perpetuating Parker’s visible features to your sight, is changeless, immobile, ungrowing; it will be the same a hundred years hence as it is to-day. But Parker’s mind, could it still have manifested itself to us, would have been in the very foremost ranks of thought. This you will remember, and know that, in the best sense, you hear Parker still in the noblest utterances of ever-developing knoweledge and ever-deepening aspiration. His mighty purpose shall still be ours; and all the churches of the land shall lack the power to quench or cool it. This stately hall, built as a grateful memorial to the singleness and power with which he put it into deed and word, shall be a home for all who cherish it,— a place of comfort, enlightenment, and inspiration to all who love it, a place of mutual spmpathy and en couragement for all who would pursue it. You could have raised no fitter monument to Parker, and rendered no better service to those who would further Parker’s cause. �36 XI. ADDRESS. BY CHARLES W. SLACK. Mr. Chairman : The spirit that has erected this handsome build ing was latent in the community, and needed only to be called into activity to have ensured the same result before as now. I congratu late you, and all this large and interested audience, at the splendid conclusion of our labors in this direction. You will remember, sir, that it was at the annual meeting of the Twenty-eighth Congregational Society, on the first Sunday in April, 1871, — only two years and a half ago, — that I had the honor to sug gest that it seemed to me that we, as a Society, were not doing our full duty, either to the memory of our great teacher, or to the community in which we dwelt; that we held great truths in matters of religion which should have a more conspicuous enunciation; that if we were willing to adopt the forms of worship in which we were educated, erect a church edifice, and, in good time, as judgment should approve, select a permanent minister, who should not only be a guide in thought, but a visitor and counsellor in our families in the alternating incidents of life and death; I should be only too happy to lend what energy and influence I possessed to the consummation of that purpose. You will remember, too, sir, that the suggestion was kindly received, and it was felt that the plan of a meeting-house of our own was practicable, if one-half of the amount of money deemed necessary for its ■ erection could be secured before operations should commence. It was our great pleasure, you will also remember, Mr. Chairman, to announce at the next annual meeting, in April, 1872, that fully fifty thousand dol lars, in money and work, had been pledged by our small band for the new enterprise. Thence everything moved with alacrity ; friends were found on every hand; plans were considered and adopted; and now, in a little more than fifteen months from the commencement of opera tions, we find ourselves in this completed and central edifice, with every convenience and many elegances, ready to proceed to our neces sary work and demonstrate our need in the community i» which we dwell. And there is reason that we should make this demonstration. We had a leader who, while he lived, was acknowledged to be a power in thought and personal influence. He uplifted every pulpit in the land, giving freedom to the voice and thought of their occupants; he bade the young men of his day accept independence of character and action ; he taught the liberalizing of opinion, and urged resistance to those often �brutal episodes of public clamor when the dominant majority sought to crush out the honest, thinking minority; in a word, he made every man with a soul within feel the better and the nobler for his ministration in religion, politics, and morals. If his high aim and earnest endeavor be not so potent and perceptible to-day as fifteen years ago, possibly it is because we have not improved our opportunities in presenting his example and teaching to the world. There is indeed need that we dedicate ourselves anew to his service when we read, as we may in the latest “ Biographical Dictionary ” published, bearing the imprint of the great house of Macmillan & Co., London and New York, and compiled by Thompson Cooper. F.S.A., this estimate of his public position': — “ He became a popular lecturer, and discussed the questions of slavery, war, and social and moral reforms, with much acute analysis and occasional effective satire ; but as a practical Teacher he was in the unfortunate posi tion of a priest without a church and a politician without a state.” And this is the best judgment of I® intelligent Englishman, so many years remote from Theodore Parker’s activity among us 1 Surely the editor is too far away to discern the influence of this great man on the thought of the times. Possibly he may have been “ a priest ” with out “ a church,” but he was a minister who made every denomination in the land envious of his scholarship and eloquence, and more than half the churches jealous of the throngs of his weekly disciples. But why be surprised at the judgment of the Englishman, three thou sand miles away, when we have on our own soil, near-by, a more depre ciatory estimate by one belonging to the generally large-hearted and catholic Methodist denomination ? The Reverend Professor George Prentice, of the Wesleyan University, Middletown, Conn., can afford to say in “The Methodist Quarterly Review,” for July, 1873, of Theodore Parker, this: — £< I am amazed at the daring of a man who never had fine culture and high philosophic talent; whose chief gift was the gift of exaggeration ; whose life was largely that of a peripatetic stump-orator, hot with perpetual lecturing, agitating, denouncing and misrepresenting, when he tries to mould the thought of the world on a matter profound and difficult.” And this is the verdict of the Methodist collegiate instructor, and of his denomination, fitfeen years after the death of Theodore Parker, of that man’s transcendent abilities — is it? Let me, as the humblest of the humble followers of Theodore Parker, fling back to its obscure �38 utterer his flippant, his impudent, detraction of a man whose courage of opinion has made it possible for his defamer to utter even his slan der without public rebuke— whose claims to culture and scholarship will live long after the occupant of the professor’s chair who now belit tles him will be utterly forgotten, if not despised! The scholarship of Theodore Parker questioned! — as soon ask if mind and character are formative elements in New England character 1 Go to the scholars of twenty-five years ago who measured weapons with Theodore Parker, and this forward stripling will learn that he had a reputation for cul ture and humanity that no later-day controversialist can question, anx ious however he may be that the students under his charge shall never hear to the contrary, and thus be led to examine for themselves into his opinions and services. Without “fine culture ”!•—a “peripatetic stump-orator”! — a “priest without a church and a politician without a state” ! — this the conjoint testimony to-day of England and America! Surely there is something for us to do, friends, to show that there is at least one congegation, still abiding at the home of this great man, which does not accept this estimate. Nor are we alone in this. It was but yesterday I was con versing with Vice-President Wilson in relation to the exercises of this day, when he surprised as well as gratified me. by incidentally mention ing that when he first entered the Senate Mr. Seward, the great Sena tor of New York, a statesman as well as legislator, came to him one day and said, “You have a wonderful man in Boston — Theodore Parker. I know of no man in the country who so thoroughly appreci ates the political situation, has such a comprehensive grasp of the issues involved, and applies so faithfully the moral teachings that will safely land us on solid ground.” Surely, friends, we can safely leave the influence of Mr. Parker in morals and politics, letting alone schol arship and religion, to those who knew him best and were brought within the range of his acquaintance and co-operation! Standing here to-day, then, in the capacity of representative of the proprietors of this beautiful edifice, it remains only for me to bid all welcome who find themselves drawn by sympathy or love to worship with this congregation. May it be the home of helpful teaching and quickening influence 1 May good-will and all sweet charities abound-! Spacious in area and soft in coloring, may it typify breadth of affection and the repose of settled conviction ! Thus used, and thus influencing us, we shall come to believe that we have made a wise investment, and �39 take satisfaction in the thought that the good work of the generation now on the stage of affairs shall descend, developed and multiplied, to their children for long years to follow. XII. GOD IN THE HUMAN SOUL. BY SARAH F. ADAMS. (Sung by Choir and Congregation?) Nearer, my God, to Thee, Nearer to Thee 1 E’en though it be a cross That raiseth me ; Still all my song shall be, — Nearer, my God, to Thee, Nearer to Thee 1 Though like the wanderer, The sun gone down, Darkness be over me, My rest a stone ; Yet.in my dreams I’d be Nearer, my God, to Thee, Nearer to Thee! There let the way appear, Steps unto heaven; All that Thou sendest me, In mercy given ; Angels to beckon me Nearer, my God, to Thee,. Nearer to Thee ! Then, with my walking thoughts Bright with Thy praise, Out of my stony griefs Bethel I’ll raise; So by my woes to be Nearer, my God, to Thee, Nearer to Thee 1 �40 Or if, on joyful wing Cleaving the sky, Sun, moon, and stars forgot, Upward I fly: Still all my song shall be, — Nearer, my God, to Thee, Nearer to Thee 1 XIII. BENEDICTION. BY SAMUEL LONGFELLOW. �LETTERS. The following letters were received, addressed to John C. Haynes, Chairman of the Standing Committee of the Twenty-eighth Congrega tional Society, in answer to invitations to be present at the dedication of the Parker Memorial Meeting-House: — Salem, Sept. 14, 1873. I have been quite ill for a month, and, though now gradually gaining strength, am too weak as yet for any effort; so that I shall hardly be able to attend, even as a hearer only, the Memorial Hall services, next Sunday. I need not say that my best sympathies will be with the occasion, and that I am sorry to lose the opportunity to hear what will be so quickening to the higher life as the word it promises to bring with it. What omens can you ask, better than the house itself, and the secret forces that impel Its whole movement, and its grand ideal duties, as inevi table as the rights we claim ? Sincerely yours, Samuel Johnson. New York, Sept. 17, 1873. The completion of your new hall is an event to be congratulated on, an achievement worthy of the Old Guard that bears the glorious banner and preserves the glorious tradition of Theodore Parker. The thing that should be done in New York, that must be done here before long, and in other cities, too, you have done in Boston. There Radicalism has a rallying place and a home. Here it is dependent on the good, must I say, rather, the ill will, of proprietors who are so jealous for the reputation of their halls that good, honest infidels cannot use them. With you now, the Young Men’s Christian Association have not all the fine audience rooms. The devil has not all the good tunes. I wish I could be present at your dedication to the Spirit of Truth, the Comforter. Your'speaker will say the right word. But many right words need be said on such an occasion, and no speaker can say them all. May the spirit of the great and good Theodore be with him and you ! You say your hall is commodious. I hope it is handsome, fair in propordon, beautiful in decoration, cheerful, airy, good for voice and ear; attrac- 6 �42 tive and inviting to strangers ; like the new faith itself, which would glorify every spot it touches. Spare no pains to make it and keep it a centre of happy influences; crowd into it as much intellect, sentiment, earnestness, and aspiration as it will hold; and as these angels take up no room, a mill ion of them standing on the point of a needle, you will have space enough , for a good many. Use the room for good purposes. If you have a preacher, let him have a multitudinous voice, in the persons of truest spirit wherever found, that a line of prophets may pass before you and deliver their word. In this way you will best make a worthy succession, for the man who has, and is likely to have, no successor. To write these hurried lines, I turn my pen off the task of writing his biography, which has been the refreshment of my summer. As it draws near completion, I am conscious of a new indebtedness to the great soul I admired and loved so deeply. If the readers of the book find what I have tried to put there, they will confess that not one Memorial Hall, but many, should be erected to the honor of that great leader. Thanking you for your kind invitation to be present on Sunday next, re gretting my inability to be present, because my own services are resumed on that day, and wishing you the brightest of days and the sweetest of omens, believe me, x Heartily yours, O. B. Frothingham. West Manchester, Sept. 20, 1873. I have just got your note. It is impossible for me to be, as I gladly would, at your Dedication, having to go -to Salem to-morrow. Were it my privilege to speak, I should certainly say in what honor I hold Theodore Parker for his honesty, courage, piety, and philanthropy ; and for the application he made, beyond any other theologian or scholar of his day, of moral truth and the results of study to the social condition and want. No such hero wore the clerical gown. While poets and essayists were willing to leave their views and visions in their treatises or musical lines, he insisted in putting every prin ciple as a power in gear ; and, if any error or iniquity were hid beneath, he would rend the veil of the temple in twain. But if he destroyed, it was to rebuild, whatever hands beside his own might be required. I may be allowed to express the early affection I had for him, and to re member the friendly regard he cherished for me beyond my deserts, so that I have a debt of gratitude to pay, should we meet again where the warrior’s armor is laid aside. It was his wish that I should give him the Right Hand of Fellowship in West Roxbury, but I was away in another State at the time of his settlement in that town. As so long indeed he has had it, may he, with you, accept it, in the spirit, now! Cordially yours, C. A. Bartol. �43 New York City, Sept. 17, 1873. I have received your invitation to be with you at the dedication of your new hall, next Sunday. I sympathize very deeply with the Society in this new opening, but my obligations here make it impossible for me to be pres ent. • After many years of doubt and trouble and hard efforts, you enter at last upon cheering prospects. The climb has been difficult, but the hill-top is glorious. You will enter now and possess the land, spread out before all with invitation, but to be possessed only by those who will work in it for the good of man. No heart among you beats for you more exultingly or more hope fully than mine. * I wish I could figure to my mind the interior of this goodly home which you have erected. Sometime I shall see it. Meantime I shall think of it as a worthy body for the soul of the Twenty-eighth Society; neat, clean, lovely, and simple. It will be a place where the best may be uplifted, and the worst be not repulsed. I think I can imagine the joy and enthusiasm with which you take pos session of your abode. An exquisite composition by William Blake depicts the union, or reunion, of the soul and the body at “ the last great day,” as it is called by those who forget that every day is great and is a judgment-day. The body arises from the tomb, and the soul bursts rapturously from a cloud, and with inconceivable force descends headlong upon the body, whose neck it clasps, whose lips it seizes, in the ecstasy of reinvesting the animal frame with life and joy from heaven. This has been in my mind as an image of your advent to new life, when you, the soul, enter into your newly arisen house, the body. I think it is your just reward for a past which has cer tainly been very steadfast under many discouragements ; and I believe it in volves for you the prophecy for the future which is so radiantly given in the above-mentioned poet’s picture. , I am sincerely yours, J. V. Blake. Monday, Sept. 15, 1873. We are still in the country, and this, with Mrs. Phillips’s health considered, renders it impossible for me to be with you Sunday. I am very sorry. Ac cept my heartiest wishes for your full success. Wendell Phillips. New Bedford, Sept. 15, 1873. I am happy to learn that the “Parker Memorial Meeting-House ” is so soon to be dedicated. It would give me great pleasure to accept your invi tation to be present on the occasion; but as I have just resumed my pulpit duties at home, after several months’ absence, I do not think that I ought to be away so early as Sunday, the 21st, and must therefore deny myself the gratification of joining with you in the interesting services. The name, “ Par �44 ker Memorial Meeting-House,” has a pleasant sound, — not only as holding the memory of Theodore Parker, but as recalling the primitive days of the Puritans, of whom Mr. Parker was a genuine descendant, both by the pro gressiveness of his thought and the robust heroism of his character. Long may the new meeting-house stand to help keep alive in Bbston the elements of such character, and so to promote the interests of pure and ra tional religion. Very truly yours, Wm. J. Potter. Brooklyn, Sept. 15, 1873. It would give me sincere pleasure to be present at the dedication of your new “Meeting-House.” I am glad you have named it as you have. I like the sound of “ Meeting-House” much better than the sound of “Church.” It is homely and solid, and so joins on well with Parker’s name — he was so homely and solid. If it has a savor of Quakerism, that will not hurt. I cannot be with you, because I am just back from my long vacation. I am sure Longfellow will speak the right word to you,, and then you will have it printed so that the poor fellows who cannot come to the feast will have a sort of “ second table ” spread for them. It seems to me much better that Parker should have a memorial hall built for him thirteen years after his death than at any time before. A great many men, who get imposing monuments soon after their death, would go unmonumented if the world paused a little and considered. But every year since Parker’s death has made him seem more worthy of remem brance. In calling your building by his name, I know you do not mean to make it any citadel of his opinions, but a home for his spirit, which was the spirit of truth and love and righteousness. And I trust the new “ MeetingHouse ” will justify its name by being not merely a meeting-place for differ ent people, but also a meeting-place for different opinions and ideas. Radi calism is good, but still better is Liberality, and the faith that wrong opinions may somehow represent a truth to those who cherish them. And so, “ with malice towards none, and charity for all,” may you go forward, and may the dear God prosper you, and comfort you, and build you up forever. Yours faithfully, J. W Chadwick. Dansville, N.Y., Sept. 18th, 1873. I thank you for the invitation to be present at the dedication of your new “ Meeting-House,” and heartily wish it was in my power to accept it. But I have been debarred from work by illness for some months past, and am still an invalid, though I trust on the road to health. I congratulate you on the completion of the Society’s new home, and shall have pleasure in thinking of you in your commodious quarters. While I �45 wish you all material prosperty, my desire is a thousand-fold greater that you may be imbued with the spirit of him whose name you commemorate ; that you may emulate his courage, his fidelity to the truth however unpopu lar, his grand catholicity, that could be satisfied with nothing less than the salvation, temporal and eternal, of a whole humanity. As he recognized the motherly element in God, and made his religion vital with love as well as luminous with thought, so may you. May you accord to women in the pul pit, in the society, in all the walks of life, full equality with man; equal lib erty to use the powers with which God has endowed her. May you consti tute such a fraternity'of true-hearted men and women as the world has never seen ; untramelled by any creed, limited by no boundaries of sect, the world your field, the sorrowing and sinful your especial care ; may you go on from strength to strength; and with no doubtful sound proclaim the dawning of “ the near new day.” Hoping sometime to be able to accept the invitation to preach for you again, I am, with all best wishes, Cordially yours, Celia Burleigh. Syracuse, N.Y., Sept. 19th, 1873. I am glad to be able to congratulate you all on the completion of your enterprise, which once more gives you a local habitation. The name you have always had. It is a noble one, and binds you all by many grand mem ories to the steady and persistent pursuit of Truth in Thought and Righteousmess in Life. _ The bitter days when the prophets prophesied clothed in sackcloth are over, thanks to God and their God-directed labors. It is the task of our generation to help to bring in that Coming Time, which they foresaw and for which they gave themselves, body and soul. May you all be inspired to do your full share of the great work. With kindest remembrances to all your Society, I remain, Yours fraternally, S. R. Calthrop. Marshfield, Sept. 19, 1873. I received to-day your kind invitation to attend the dedicatory services of your Parker Memorial Hall, on Sunday. I should be glad to comply with it and participate briefly in the exercises as you request. It is not easy for me to leave home for two nights, as would be necessary in order to be in Boston on that day of the week, and I see no way to do it. The construction of your hall I look upon as a most auspicious event, as well as an evidence of the faith and courage of those who, through doubt and discouragement of no common magnitude, have held aloft the standard of free thought and speech since your great hero was summoned from earth, and his body laid to sleep in the Soil of the beautiful Italian city made fa- �46 mous in history by the genius of Dante and the sublime piety and martyrdom of Savonarola. In this marvelous dream which we call life, there is nothing more won derful and inspiring than the great moral and political revolution which has been accomplished in this country since Mr. Parker came upon the stage of manhood. I remember seeing him at the series of reform meetings, held mostly in Chardon St. Chapel, in i839~4°> t° discuss the character and use of “ the Sabbath, the Church, and the Ministry.” He was a young, modest, and unassuming man ; but even then giving signs of the mighty force which afterwards in the Melodeon and Music Hall exposed the rottenness of Church and State, and gave such an impetus to the cause of freedom, both of body and mind. From him largely proceeded the impulse that has given new life to a na tion, and emancipated the mind of the age from the thralldom of priestly rule. His mantle rests upon you. His spirit and purpose are nourished by the Society which bears his name. You do well to inscribe that name on the building you have erected. Long may it continue, and be an instrument in the hands of the Parker Fraternity for the more perfect education, eman cipation, and elevation of the human race. Yours, in the everlasting life, N. H. Whiting. I �I I I J ■ ■ i I' V I �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Victorian Blogging Description An account of the resource A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes. Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk. <img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /> Creator An entity primarily responsible for making the resource Conway Hall Library & Archives Date A point or period of time associated with an event in the lifecycle of the resource 2018 Publisher An entity responsible for making the resource available Conway Hall Ethical Society Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Pamphlet Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Dedicatory services of the Parker Memorial Meeting House by the twenty-eighth Congregational Society, of Boston, Sunday, Sept,21, 1873 Creator An entity primarily responsible for making the resource Conway, Moncure Daniel [1832-1907.] Description An account of the resource Place of publication: Boston Collation: 46 p. ; 24 cm. Notes: Dedication hymn / Samuel Johnson -- Remarks of John C. Haynes -- Scripture reading -- Prayer -- Dedication hymn / W.C. Gannett -- Discourse / Samuel Longfellow -- God in humanity (hymn) / John G. Whittier -- Address by Ednah D. Cheney -- Address by John Weiss -- Address by Francis E. Abbot-- Address by Charles W. Slack -- God in the human soul (hymn) / Sarah F. Adams - benediction / Samuel Longfellow. Contains letters (p.39-46) received by John C. Haynes, Chairman, in answer to invitations to be present at the dedication of the Parker Memorial Meeting House. From the library of Dr Moncure Conway. Publisher An entity responsible for making the resource available Cochrane & Sampson, printers Date A point or period of time associated with an event in the lifecycle of the resource 1873 Identifier An unambiguous reference to the resource within a given context G5365 Rights Information about rights held in and over the resource <a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a> This work (Dedicatory services of the Parker Memorial Meeting House by the twenty-eighth Congregational Society, of Boston, Sunday, Sept,21, 1873), identified by <a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk">Humanist Library and Archives</a>, is free of known copyright restrictions. Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource English Subject The topic of the resource Sermons Conway Tracts Parker Memorial Meeting House (Boston) Sermons https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/d40709288e9a1b8f79192f37124fa6f5.pdf?Expires=1773878400&Signature=TcjVuL3s0wnMSKvCWu6gjiTZWWkEss5rbM7JPPdPT2B%7E29uEOg2aLFtgWgqSY15sGFdQERHy0OPaxhgyiV5JL5QuiAcXcx7LFDpuv6S0yEiBzQx9s0QEUdAP4e51cTpt6bm4QrmFJJ3n2zf93izm-t7cd9oxtdj6XGymHKsxw9nvDdCxLc3AjyNraVCCEO35j1bUwuMF7t9f5ULRrU5rEYBVNgEt0J9wa78-mWzI-R7Thxy6-uv3z3vTTcj3x7v%7E9dXpMCzgFXOJlfnu9N3rNqERqv1wOK7rjPd97Ggc7MVE9mdteCNCdc4pYeKzn1wWXujoWleMlVQxbAkMkzOwxA__&Key-Pair-Id=K6UGZS9ZTDSZM edc6798ba90ce687cfc46971744cfba7 PDF Text Text NATIONAL SECULAR SOCIETY kJ 05^ THE JOINT EDUCATION OF YOUNG MEN AND WOMEN IN THE AMERICAN SCHOOLS AND COLLEGES. BEING A LECTURE DELIVERED BEFORE THE SUNDAY LECTURE SOCIETY, On 27th of April, 1873, BY MARY E. BEEDY, M.A., Graduate of Antioch College, U.S. LONDON:PUBLISHED by the SUNDAY LECTURE SOCIETY. 1873. Price Threepence. �SUifoerttsentent. SUNDAY LECTURE SOCIETY, To provide for the delivery on Sundays in the Metropolis, and to encourage the delivery elsewhere, of Lectures on Science, —physical, intellectual, and moral,—History, Literature, and Art; especially in their bearing upon the improve ment and social well-being of mankind. THE SOCIETY’S LECTURES ARE DELIVERED AT ST GEORGE’S HALL, LANGHAM PLACE, On SUNDAY Afternoons, at FOUR o’clock precisely (Annually—from November to May). Twenty-four Lectures (in three series), ending 3rd May, 1874, will be given. Members’ LI subscription entitles them to an annual ticket (transferable and admitting to the reserved seats), and to eight single reserved-seat tickets available for any lecture. Tickets for each series (one for each lecture), or for any eight consecutive lectures, as below : To the Shilling Reserved Seats—5s. 6d. To the Sixpenny Seats—2s. being at the rate of Three pence each lecture. For tickets apply (by letter) to the Hon. Treasurer, Wm. Henry Domville, Esq., 15 Gloucester Crescent, Hyde Park, W. Payment at the door One Penny Sixpence ■—and (Reserved Seats) One Shilling. �JOINT EDUCATION OF YOUNG MEM AND WOMEN. HE American colonists carried with them their practical English tendencies. They were impressed with a deep sense of the advantages of education, but it had to be got at the least expense. In the towns and cities they could have schools for boys and schools for girls, but in the sparselypopulated rural districts separate schools were impossible. It was almost more than the farmp.rs could do to pay the cost of one. All the boys and girls within a radius of two or three miles met together in the same school. They were companions and rivals in their pastimes, and it probably did not occur to any one to consider whether there could be any danger in continuing this rivalry in their lessons. In the rapid growth of the population some of these rural centres gradually became vil lages and towns, but the joint education of the girls and boys went on. Iwo leading principles in school economy are, to secure the smallest number of classes, and the greatest equality of attainment between the pupils in each class; and these principles favour large schools rather than numerous schools. Schools affording a higher grade of instruction, and known T �4 "Joint Education of as academies, sprang up here and there. These were private enterprises, and the commercial aim was to furnish the best educational advantages for the largest number of pupils at the least ex pense. The teacher wanted to make as much money as he could, and the parents had in general but little to spend for the education of their sons and daughters. The same economical views made these joint schools : fewer teachers were required. These academies, with the district schools I have before mentioned, met almost the entire educational demands of the rural and village population. A few of the more ambitious boys went from these academies to the universities, and a few of the girls went to young ladies’ boarding-schools; but these were exceptional cases. You probably know that we have no men of wealth and leisure living in the country. The soil is owned by the men who work it, and the rich men live in the cities. And I suppose you also know that in any generation of American men the large majority of those who lead in commerce, in politics, and in the professions are the sons of farmers^ who in their boyhood worked on the farms and' went to these rural schools in the leisure season; the wives of these men having had for the most part the same rural training. You can readily see from this that the peculiarities of our rural life, the circumstances that gave these men and women the energy to bring themselves to the front Tank of society, were likely to mefit with approval. However, joint education was simply looked upon as one of the necessities of our youthful life till about twenty years ago. Men who rose to positions of wealth and honour upon the basis of the educa �Young Men and Women. 5 tion received in these schools did not praise joint education any more than they praised the other natural and frugal habits that attended their rural life. No one had philosophised upon this system, and there was no occasion to think of it. It had simply been the most natural means of meeting a great need. In both the district schools and in the academies the boys and girls did about the same work. They liked. to keep together. Now and then a boy went a little farther in mathematics than the girls did, in the prospect of a business career and a life in the city; or he learned more Latin and Greek in preparation for the university. There was no question about difference of capacity or difference of tastes between boys and girls; there was nothing to suggest it. They liked to do the same things, and the one did as well as the other. Forty years ago, in one of the academies near Bos ton, a number of girls went with a set of their school boy-friends through the entire preparation for Har vard University. The girls knew mathematics and Greek as well as the boys did, and formed a plan for going to the university with them. I cannot say whether the plan grew out of a keen zest forknow ledge, or out of an unwillingness to break off the very pleasant companionship. Probably from both. The girls did not think there could be much objection to admitting them at the university. They thought the reason there were no girls at the universities was that none had wanted to go, or had been pre pared to go. They proposed to live at home; so there would be no difficulty on the score of college resi dence. However, as their request was new, it occurred to them that a little diplomacy might be required in presenting it; so they deputed the most �6 J ’ oint Education of prudent of the party to do the talking, and imposed strict silenee upon the youngest and most impulsive one, from whom I have the story. The girls called upon old President Quincy ; they told him what they had done in their studies,—that they had passed the examinations with the boys, and wished to be admitted to the university. He listened'to their story, and evinced so much admiration for their work and aims that they at first felt sure of success. But President Quincy seemed slow in coming to the point. He talked of the newness and difficulties of the scheme, and proposed other opportunities of study for them, till at length this youngest one, forgetting in her impatience her promise to keep silent, said, “Well, President Quincy, you feel sure the trustees will let us come, don’t you ? ” 0, by no means,” was the reply :“ this is a place only for men.”' The girl of sixteen burst into tears, and exclaimed with vehemence, “ I wish I could anni hilate the women, and let the men have every thing to themselves! ” This, so far as I know, was the first effort made by women to get into an American university, but the incident was too trifling to make any impression, and I narrate it only as marking the beginning of the demand for university advantages for women. About the same time Oberlin College was founded in Northern Ohio. It grew out of a great practical everyday-life demand. There was a wide-spread desire on the part of well-to-do people for larger educational advantages than the ordinary rural schools provided. They could not afford the expense of the city schools : besides, they wanted their sons and daughters to go on together in their school work ; they were unwilling to subject either to the dangers �Young Men and Women. 7 of boarding-school life without the companionship and guardianship of the other. Oberlin College was founded on the strictest principles of economy. It was located in a rural village in the West, where the habits were simple and the living inexpensive. In the third year of its existence it had 500 students, and since the first ten years it has averaged nearly 1,200, the proportion of young women varying from one-third to one-half. There was a university course of study for the young men, and a shorter ladies’ course for the young women, which omitted all the Greek, most of the Latin, and the higher mathematics. It was not anticipated that the young women would desire the extended university course, but so far as the two courses accorded the instruction was given to the young men and the young women in common. But the young women were allowed to attend any of the classes they chose, and at the end of six years a few of them had pre pared themselves for the B.A. examination, and were allowed upon passing it to receive the degree. The college authorities did not seem to consider that B.A. and M.A. were especially masculine designations. They regarded them only as marks of scholastic attainments, which belonged equally to men and women when they had reached a certain standard of scholarship. Not many Women could stay, or cared to stay, long enough to get these degrees. The “ ladies’ course ” required nearly two years’ less-time, and contained a larger proportion of the subjects that women are expected to know. The number of women who have received the university degrees from Oberlin is still less than a hundred, making an average of only two or three for each year. Oberlin sent out staunch men and women. �"8 "Joint Education of Wherever these men and women went it was ob served that they worked with a will and with effect. The eminent success of Oberlin led many parents in different parts of the country to desire its advan tages for their sons and daughters. But Oberlin was a long way off from New England and from many other parts of the country; besides some thought it an uncomfortably religious place; negroes were admitted, and it was altogether very democratic, much more so than many people liked. So parents began to say, 11 Why can’t we have other colleges that shall provide all the advantages of Oberlin and omit the peculiarities we dislike.” Now began the discussion upon the real merits of this economical system of joint education. It had sprung up like an indigenous plant. It had met a necessity remark ably . well, and it was only when, its advantages becoming recognised, it began to press itself into the cities and among people where it was not a ne cessity, that it evoked any discussion. This was a little more than twenty years ago. People who had observed the working of the joint schools were alto gether in favour of them. The wealthier people in the towns and cities, who were accustomed to having boys and girls educated apart, preferred separate schools, and thought joint education would be a dan gerous innovation ; that in the institution adopting it the girls would lose their modesty and refinement, and the boys would waste their time. Leading edu cators were divided upon this question: „ those who were familiar with the joint schools were the most uncompromising advocates of that system; those who had known only the schools where girls and boys were educated apart for the most part preferred separate education, where it could be afforded. Not �Young Men and Women. 9 all, however, for many had developed the theory of joint education out of an opposite experience. In girls’ schools they had felt the want of adequate stimulants for thorough work. They had seen the strong tendency in girls to fit themselves for society rather than for the severer duties of life ; they be lieved that if girls were associated with boys and young men in their studies, they would not only be better scholars, but that they would remain longer in school, that they would have less eagerness to get out of school into society. And many who were familiar with boys’ schools felt the dangers attendant upon the absence of domestic influence, and saw that it might be very largely supplied by the presence of sisters and schoolfellows’ sisters. They saw too that the tendencies to a coarse physical development, which are found in an ex clusive- society of men, might be counteracted by the presence of women. In short, all who were acquainted with joint education gave it their most unqualified approval; while those who knew only the system of separate education were for the most part disposed to favour that, though many of these saw the need of something in girls’ schools which the presence of boys would introduce, and something in boys’ schools which the presence of girls would sup ply. The advocacy of joint education was valiantly led by Horace Mann, the greatest American educator, the man who stands with us where Dr Arnold stands in the hearts of English people. About this time Antioch College was founded in Southern Ohio, and Mr Mann was invited to take charge of it. Its object was to provide educational facilities as nearly equal to those found at the best New England universities as possible, and it was �io Joint Education of founded avowedly upon the principle that joint education per se was a good thing; that it was natural; that it was a great advantage to have brothers and sisters in the same school; that girls were both more scholarly and more womanly when associated with boys, and boys were more gentle manly and more moral when associated with girls ; and that both girls and boys come out of joint schools with juster views of life, and a larger sense of moral obligation. Other new colleges followed the example of Antioch, and some of the old ones began to open their doors to women. To-day the national free schools and public schools in most of the cities of the North educate boys and girls together. In some of the older cities, particularly Boston, New York, and Phila delphia, the schools are for the most part conducted on the original plan of separate schools. The school buildings are not arranged for the accommodation of boys and girls together, and there is still a strong sentiment against the plan, though it is gradually, and I may say rapidly, giving way. In tire Western cities, Cincinnati, Chicago, and St Louis, the boys and girls study together throughout the entire course, that is, till they are ready to go to the universities ; though in St Louis, and perhaps in the other two cities, there are a few of the grammar schools where they are still apart, the buildings not being arranged for the accommodation of both. The system prevails in the rural schools almost without exception, and almost as generally in the public schools' of the towns and cities, with the exceptions that I have mentioned ; there are now over thirty colleges and universities that offer univer sity degrees to women on the same conditions as �Young Men and Women. 11 to men. On the other hand, there is still a large number of private schools in the towns and cities which are generally either boys’ schools or girls’ schools. They are for the most part schools esta blished for teaching the children of some pai-ticular religious denomination, for fitting boys for a com mercial career, or for giving especial drill for the universities; or, in the case of girls’ schools, for giving especial training for society: but the public schools are rapidly drawing into them the children of the best educated families, for the simple reason that they are the best schools of the country. The oldest universities and colleges still keep their doors shut against women. Harvard, within the last year, has appointed a committee to consider the demand made by women, but their report was adverse. The committee recognised the success of the system elsewhere, but thought it not wise to attempt the change in Harvard. Michigan University, a free state university, which stands second to none in educational advan tages, except Harvard and Yale, and has double the number of students of either of these, admitted women three years ago. And Cornell University, which has as good prospects as any in the country, has just received its first class of women. I heard it announced with great gravity in the British Association a year-and-a-half ago in Edin burgh, that girls had no difficulty in learning arith metic, and no one smiled. So completely is this question settled with us, that I think such .an announcement would have been received by a public assembly in America with a derisive laugh. Joint schools and colleges have settled the question whether girls can learn not only arithmetic, but �12 'Joint Education of also the higher mathematics, logic, and metaphysics; and have established beyond a doubt in the minds of American educators, that in acute perception, in the ability to grasp abstruse principles, the feminine mind is in no wise inferior to the mascu line. But the question is still open, whether women have the physical strength to endure the continuous mental work requisite for the greatest breadth and completeness of comprehension. This can be determined only by experiments which shall extend through a longer series of years devoted to study. The records at Oberlin indicate that the young women are no more likely to break down in health than the young men are. The records of the city schools do not seem to be quite the same upon this point, but the same difference would doubtless appear if the girls were not in school; and this failure in health cannot be attributed to the school work, but rather to the more indoor life of the girls. The Oberlin statistics also indicate that the women who have taken the university degrees have not diminished their chance of longevity by this severe work in their youth. Women have less phy sical strength than men have, but there seems to be in them a tendency to a more economical expendi ture of strength. Their energy is less driving, and there is, in consequence, less waste from friction. In regard to the social morality at these schools the results are equally satisfactory. At the rural schools boys and girls. have almost unrestricted companionship; they have just the same freedom in their home intercourse, but improper or even objectionable conduct is a'thing unknown at the schools, and almost equally unknown in the associa tion outside the schools. Brothers and brothers’ �Young Men and Women. 13 friends guard the sister, and sisters and their friends o-uard the brother. In cases where it is necessary for the pupils to reside at the school there is more love-making, but it is mostly repressed by want of time; besides, there are few occasions for meeting, except in the presence of the class, and where there is an acquaintance with so many on about equal terms an especial regard for one is less likely to be formed. The admiration of the boys is suie to centre upon the girls who are nearest the head of the class; but these girls have not time to return it and keep their position, and to lose their position would be to lose the admiration; and the same is true with the boys. I am sure it would be surprising to any one who is not familiar with these schools to observe to what very practical and common-sense principles all these otherwise romantic and illusory relations are sub jected. In this mutual intellectual rivalship the conjectural differences between the sexes, and the fancied charms of the one over the other, are sub mitted to very practical tests. A disagreeable boy is not likely to be considered a hero in virtue of his assumed bearing and physical strength; nor is a silly girl, by* dint of her coquettish airs likely to be thought a fairy with magical gifts. Girls know boys as boys know each other; and boys know girls as girls know each other. Hence the subtle charms that evade human logic find little opportunity to blind and mislead in the constant presence of unmistakeable facts. In all the time I was at Antioch College no word of disreputable scandal ever came to my ears, and in recent years I have repeatedly heard from young men who were there when I was, that in their whole �14 Joint Education of five or six years they never heard the faintest shadow of imputation against any young woman in the institution. And so stern was the morality, that smoking, beer-drinking, and card-playing were all considered crimes,, and banished from the premises. You have now heard my statement respecting the effectiveness of joint education, and, though it is made from a very extended and thorough acquaint ance with the system, I shall not ask you to accept it without the support of other and authoritative testimony. Abundant confirmation of my state ment will be found in all Official Reports and in treatises that review this system, while no testi mony of a contrary character is anywhere to be found. I will first quote from the published . Report of Mr Harris, Superintendent of the Public Schools in St Louis. He is well known to the leading students of German philosophy in all the countries of Europe, and I think I may say in his own country is recognised as standing in the front rank of American educators. No other man has brought so much philosophical insight to the study of dur public school system. I quote from Mr Harris’s Report of 1871 a condensed summary of the results- of this system of joint education as they have developed themselves under his observa tion and direction. He says :— - “ Within the last fifteen years the schools of St Louis have been remodelled upon the plan of the joint education of the sexes, and the results have proved so admirable that a few remarks may be ventured on the experience which they furnish. . “ I-—Economy has been secured, for, unless pupils of widely different attainments are brought together in the same classes, �Young Men and Women. 15 the separation of the boys and girls requires a great increase in the number of teachers. “II.—Discipline has improved continually by the adoption of joint schools ; our change in St Louis has been so gradual that we have been able to weigh with great exactness every point of comparison between the two systems. The joining of the male and female departments of a school has always been followed by an improvement in discipline ; not merely on the part of the boys, but with the girls as well. The rude ness and abandon which prevails among boys when separate at once gives place to self-restraint in the presence of girls, and the sentimentality engendered in girls when educated apart from boys disappears in these joint schools, and in its place there comes a dignified self-possession. The few schools that have given examples of efforts to secure clandestine asso ciation are those few where there are as yet only girls. “ HI.—The quality of instruction is improved. Where the boys and girls are separate, methods of instruction tend to extremes, that may be called masculine and feminine. Each needs the other as a counter-check. We find in these joint schools a prevalent healthy tone which our schools on the separate system lack—more rapid progress is the conse quence. “ IV.—The development of individual character is, as already indicated, far more sound and healthy. . It has been found that schools composed exclusively of girls or boys require a much more strict surveillance on the part of the teachers. Confined by themselves and shut off from inter course with society in its normal form, morbid fancies and interests are developed which this daily association in the class-room prevents. Here boys and girls test themselves with each other on an intellectual plane. Each sees the strength and weakness of the other, and learns to esteem those qualities that are of true value. Sudden likes, capri cious fancies, and romantic ideas give way to sober judgments not easily deceived by mere externals. This is the basis of the dignified self-possession before alluded to, and it forms a striking point of contrast between the girls and boys edu cated in joint schools and those educated in schools exclu sively for one sex. Our experience in St Louis has been entirely in favour of the joint education of the sexes, in all the respects mentioned and in many minor ones.” �16 Joint Education of I give Mr Harris’s statement as representative of the sentiment of those who are engaged in public school instruction in America. As I said before, in some of the older cities, where the public schools were earliest organised, the joint system has been accepted as yet only partially, and the teachers, who are only familiar with the separate system, gene rally prefer it. But a very large proportion of the public schools of the country are joint schools, and a still larger proportion of the instructors and managers of public schools favour the system of joint education. Mr Harris’s testimony applies to city schools, when the pupils reside at home. I now quote to you from another authority, addi tionally valuable inasmuch as it represents the results of this system of education upon young men and women who reside at the school and away from the guardianship of parents. In 1868 a meeting was called of all the College Presidents of the country, to discuss questions relating to college discipline and instruction. As Oberlin was the oldest college that had adopted the system of joint instruction, a strong desire was felt to secure a critical and comprehensive statement of the results of the system there. Dr Fairchild, the present President of Oberlin, was deputed to make the Report. He had at that time been connected with Oberlin seven years as a student and twenty-five years as professor, and has long had the reputation of being the most accomplished scholar and acute thinkei' among the Oberlin professors. His statements may therefore be accepted as absolute in point of fact, and as wholly representative of the opinion of those who have conducted the instruction and discipline at �Young Men and Women. !7 Oberlin. But my chief reason for selecting this out of the accumulated published testimony is that it .seems to me the best digest of the subject that I have seen. Dr Fairchild says :— “ 1st.—On the point of economy In the higher depart ments of instruction, where the chief expense is involved, the. expense is no greater on account of the presence of the ladies. “ 2nd.—Convenience to the patrons of the school:—It is a matter of interest to notice the number of cases where a brother is followed by a sister, or a sister by a brother. This is an interesting and prominent feature in our work. Each is safer in the presence of the other. “3rd.—The wholesome incitements to study, which the system affords :—The social influence arising from the consti tution of our classes operates continuously and upon all. Each desires for himself the best standing he is capable of, and there is no lack of motive to exertion. It will be observed, too, that the stimulus is of the same kind as will operate in after life. The young man going out into the world does not leave behind him the forces that have helped him on. They are the ordinary forces of society. “ 4th.-—The tendency to good order that we find in the system :—The ease with which the discipline of so large a school is conducted has not ceased to be a matter of wonder to ourselves. More than one thousand students are gathered from every State in the Union, from every class in society, of every grade of culture, the great mass of them bent on im provement, but numbers are sent by anxious friends with the hope that they may be saved or reclaimed from every evil tendency. Yet the disorders incident to such gatherings are essentially unknown among us. Our streets are as quiet by day and by night as in any other country town. This result we attribute greatly to the wholesome influence of the system of joint education. College tricks lose their attrac tiveness in a community thus constituted. They scarcely appear among us. We have had no difficulty in reference to the conduct and manners in the college dining-hall. There is an entire absence of the irregularities and roughness so often complained of in the college commons. “ 5th.—Another manifest advantage is the relation of the B �18 Joint Education of school to the community. A cordial feeling of goodwill and the absence of that antagonism between town and college which in general belongs to the history of universities and colleges. The constitution of the school is so similar to that of the community that any conflict is unnatural; the usual provocation seems to be wanting, “ 6th.—It can hardly be doubted that people educated under such conditions are kept in harmony with society at large, and are prepared to appreciate the responsibilities of life, and to enter upon its work. If we are not utterly de ceived in our position, our students naturally and readily find their position in the world, because they have been trained in sympathy with the world. These are among the advantages of the system that have forced themselves upon our attention. The list might be extended and expanded, but you will wish especially to know whether'we have not encountered disad vantages and difficulties which more than counterbalance these advantages. “ As to the question whether young ladies have the mental vigour and physical health to maintain a fair standing in a class with voung men, I must say, where there has been the same preparatory training, we find no difference in ability to maintain themselves in the class-room and at the examina tions. The strong and the weak scholars are equally distri buted between the sexes. “ Whether ladies need a course of study especially adapted to their nature and prospective work ?—The theory of our school has never been that men and women are alike in mental constitution, or that they naturally and properly occupy the same position in their work of life. The educa tion furnished is general, not professional, designed to fit men and women for any position or work to which they may pro perly be called. The womanly nature will appropriate the material to its own necessities under its own laws.' Young men and women sit at the same table and parta.ke of the same food, and we have no apprehension that the vital forces will fail to elaborate from the common material the osseous, fibrous, and nervous tissues adapted to each frame and constitution. . <£ Apprehension is felt that character will deteriorate on the one side or the other,—that young men will become frivolous or effeminate, and young women coarse and mas culine. �Toung Men and Women. T9 “ That young men should lose their manly attributes and character from proper association with, cultivated young women is antecedently improbable and false in fact. It is the natural atmosphere for the development of the higher qualities of manhood—magnanimity, generosity, true chivalry, and earnestness. The animal man is kept subordinate in the prevalence of these higher qualities. “We have found it the surest way to make men of boys and gentlemen of rowdies. “ On the other hand, will not the young woman, pursuing her studies with young men, take on their manners, and aspirations, and aims, and be turned aside from the true ideal of womanly life and character ? The thing is scarcely con ceivable. The natural response of woman to the exhibition of manly traits is in the correlative qualities of gentleness, delicacy, and grace. “ It might better be questioned whether, the finer shadings of woman’s character can be developed without this natural stimulus ; but it is my duty not to reason, but to speak from the limited historical view assigned me. “You wish to know whether the result with us has been a large accession to the number of coarse, strong-minded women, in the disagreeable sense of the word; and I say, without hesitation, that I do not know a single instance of such a product as the result of our system of education. “ Is there not danger that young men and young women thus brought together in the critical period of fife, when the distinctive social tendencies act with greatest intensity, will fail of the necessary regulative force, and fall into undesirable and unprofitable relations ? Will not such association result in weak and foolish love affairs ? It is not strange that such apprehension is felt, nor would it be easy to give an a priori answer to such difficulties ; but if we may judge from our experience, the difficulties are without foundation. The danger in this direction results from excited imagination, from the glowing exaggerations of youthful fancy, and the best remedy is to displace these fancies by every-day facts and realities. “Theyoung man shut out from the society of ladies, with the help of the high-wrought representations of life which poets and novelists afford, with only a distant vision of the reality, is the one who is in danger. The women whom he sees are glorified by his fancy, and are wrought into his day �io Joint Education of dreams and night dreams as beings of supernatural loveliness. It would be different if he met them day by day in the class room, in a common encounter with a mathematical problem, or at a table sharing in the common want of bread and butter. There is still room for the fancy to work, but the materials for the picture are more reliable and enduring. Such associa tion does not take all the romance out of life, but it gives as favourable conditions for sensible views and actions upon these delicate questions as can be afforded to human nature. “ But is this method adapted to schools in general, or is the success attained at Oberlin due to peculiar features of the place, which can rarely be found or reproduced elsewhere, and can it be introduced into men’s colleges with their tradi tional customs and habits of action and thought ? Might not the changes required occasion difficulty at the outset and peril the experiment ? On this point I have no experience, but I have such confidence in the inherent vitality and adaptability of the system that I should be entirely willing to see it subjected to this test.” I am sorry not to give you a more lengthened account of Dr Fairchild’s Report, but the time warns me to hasten. Respecting economy, school discipline, social order, and the improved character of both young men and young women, and the high scholar ship attained by young women, you see that Dr Fairchild’s statement fully corroborates my own and that of Mr Harris. He agrees with us that the grade of scholarship of the young men is in no wise lowered by this joint work, but, on the con trary, that the average is higher. To be definite upon this point, my own opinion is that those marvellous feats of scholarship that sometimes occur in boys’ schools are not so likely to occur in a joint school, where a little more of the domestic and social element is found. On the other hand, from a long and close observation, I feel fully justified in saying the average scholarship is higher. �Young Men and 'Women. 21 There is a more general stimulus for good scholar ship. The standard of respectability is somewhat different from what it is in a school exclusively for boys. A boy may secure the respect of his boy associates by being an adept on the playground or generally a good fellow, but as he is known to the girls only through his class work, he feels more especially bound to make this creditable. I should like to accumulate authority upon these points, but I must ask you to accept my statement that the opinions I have' given you are those held by the very large majority of the educators of the country. In this system of joint education you see that the difficulty of getting funds to establish schools scarcely appears as an obstacle to the higher edu cation of women. It requires so little more to edu cate girls along with boys than it does to educate boys alone, and lack of the masculine incentive to study is largely supplied to the girls by class rivalry. The girls like to remain at school, and they like to do as much work and as good work as the boys do; and the boys are equally eager to keep the companionship of the girls, and to keep up the competition in all the departments of the work. There is a mutual rivalry which both enjoy, and the girls work with zest, without thinking whether there is to be any reward beyond the simple enjoy ment of their work, without considering whether it will ever bring them any farther returns. The work of the girls in the joint schools has done much to force up the standard in the exclu sively girls’ schools. These schools could not afford the disparaging comparison. So the teachers intro duce the same studies as are found in the joint �22 Joint Education of schools, and do the best they can to get as good work from their girls. But in most of the girls’ schools I have ever visited, the work will not com pare with the work of girls in the joint schools. When Dr Fairchild says he does not know a ' single instance in which a coarse, strong-minded woman, in the disagreeable sense, has been the pro duct of the Oberlin system of education, it must not be understood that there have been no women of that type at Oberlin, for there have been, and Oberlin lias done much to soften them and refine them, but it could not wholly change their natures and previously-acquired habits. Upon this point there is a pernicious popular delusion, and I am at a loss to account for its origin. It is not association with men that developes this type of character. The reverse of this is the case, as Dr Fairchild has indicated. It is true that many highly-intellectual and highly-educated women have been peculiar, have developed peculiarities or idiosyncrasies of character or habit which lessened their companion able and womanly attractiveness, but these women have generally worked by themselves, away from society, apart from the companionship of men. Joint schools are the most complete corrective of these tendencies. Whatever elevates women in the eyes of men they are disposed to cultivate in the presence of men, and whatever elevates men in the eyes of women they cultivate in the presence of women. There is little danger of careless toilet with young women who are constantly meeting young men; little danger of angular movement, of unamiable sharpness, of egotism, and pronounced self-assertion. The disagreeable women, the women contemp- �Toung Men and Women. 23 tuously called strong-minded, are women who have not known a genial social atmosphere. Crotchety men and crotchety women are the product of isola tion from society, and formerly women could not mount the heights of knowledge except in isolation. The attractive women, the women who seem to have a genius for womanliness, are the women who have been much in the society of men,—women at court, women in political and diplomatic circles, women who are familiar with the thought and’ experience of men, women who talk with men and work with men. Social intercourse at these joint schools is not of course left to chance. Girls and boys need and get as careful attention at school as in their homes. Usually they enter and leave the school building by different doors, and indeed meet only when they are receiving instruction from the teachers, where they occupy separate forms on different sides of the room. Among the older pupils, at all times, except at the lecture hours, the girls usually have their own rooms and the boys theirs,'and no communication between them is possible, except as the teachers choose to grant permission, which is not asked with out explaining the occasion. The boys do not appear to care very much to talk to the girls, at least they would not be willing to have it seen that they did. At the boarding-schools the young men and young women usually have their private apart ments in different buildings, but meet in a common dining-hall in the building occupied by the young ■ women. Here they arrange themselves as they like, the size of the company and the presence of teachers being quite sufficient to exclude objection able manners. At the times allowed for recreation �24 .• Joint Education of the arrangements are such as to preclude for the most part opportunities for young men and young women to meet, though there are very frequent receptions at .the homes of the professors or at the general parlours, when they meet as they would at any ordinary social party. At a few of the smaller boarding-schools much more freedom, of intercourse has been allowed, and with very admirable results ; but this requires great wisdom and care on the part of the teachers, more than they are generally able to give in a large school. Where the pupils live at home no very especial care is required on the part of the teachers, further than would under any circumstances be necessary to secure general good order. This system of education developes self-reliance and a sense of responsibility, to such a degree that, as I quoted from Dr Fairchild, it is a constant sur prise to see how little direction they need. A good many times while I was at Antioch College, young men who had got into disgrace, or had been dis missed from young men’s colleges, were sent there to be reclaimed from their bad habits, and it is surprising what effect this home-like association had upon them. I have already mentioned Michigan University as the best institution that has as yet opened its doors to women. This was done three years ago. For ten years the question had been pending before the trustees. A letter was addressed to Horace Mann, asking for minute information concerning the working of Antioch, and seeking counsel in reference to the advisability of attempting the tame plan at the Michigan University. Mr Mann replied, that though he was an ardent advocate �Toung Men and Women. ' 25 of joint education and was satisfied with the results achieved at Antioch, he should be afraid to attempt the plan in a large town, where college residence was not required. This ‘letter settled the matter for the time. The trustees said:— “ We cannot, endanger the morality of our students, and the reputation of our institution, to accommo date the few women who wish to come. We give them our sympathy, but can at present do nothing more.” But every now and then, with the change of trustees, the question was revived. The men of this new rich State felt ashamed to do so much less for their daughters than for their sons, and they were particularly sensitive to the argument that the privileges of the institution could be extended to the young women with almost no increase in the expenses. Three years ago the opposition found itself in the minority, and a resolution was passed admitting women to all the classes of the university. The dangers Horace Mann feared have not, and in all probability will not come. Even the young men, who in anticipation dreaded an invasion of women into their realm of free-and-easy habits, now unite in the most cordial approval of the plan. They find a genial element added to their college life in place of a chafing restraint. The first year only one woman came into the Arts-classes. This bold venturer was the daughter of a deceased professor, by whom she had been trained up to a point a good deal in advance of the requisites for entrance. This enabled her to step at once into the front rank of the class of two hundred young men, who had been in the university a year before her. No sooner was she there than the dread and anticipated restraint on the part of the �26 * 'Joint Education of young men were forgotten, and the most chivalric feeling sprang up in its place. For a whole year Miss Stockwell was alone in the Arts-classes among seven or eight hundred young men, yet nothing ever occurred to make her feel in the slightest degree uncomfortable. She took her B.A. degree last summer as the first Greek scholar in the university. There are now a hundred young women or more in the various departments of the university. The Professor of Civil Engineer ing has been in the habit of giving to his class every year a particular mathematical problem, a sort of pons asinorum, as a test of their ability. Not once during fifteen years had any member of the class solved it, though the professor states that during that time he has propounded it to fifteen hundred young men. Last year, as usual, the old problem was again presented to the class. A Miss White alone, of all the class, brought in the solution. The best student in the Law school last year was a woman. I could tell you many other stories of the suc cesses of women in these joint schools, but it would not be safe to conclude from these accounts that the young women in America are superior to the young men ; for, as you would naturally suppose, the few women who at present avail themselves of university training, in opposition to the popular notion of what is wise and becoming, are for the most part above the average of the women of the country. I think I may say, however, that girls are a little more likely to lead the classes in the schools than boys are. They are, perhaps, a little more conscientious in doing the work assigned them, and have a little more school ambition. �Toung Men and Women. 27 I quote the following from the Annual Report of the Michigan University for the year ending 1872 :— ■ “ In the Medical Department the women receive instruc tion by themselves. In the other departments all instruction is given to both sexes in common. “ It is manifestly not wise to leap to hasty generalisations from our short experience in furnishing education to both sexes in our university. But I think all w’ho have been familiar with the inner life of the university for the past three years will admit that, thus far, no reason for doubting the wisdom of the action of the trustees in opening the uni versity to women has appeared. “Hardly one of the many embarrassments which some have feared have confronted us. The young women have addressed themselves to their work with great zeal, and have shown themselves quite capable of meeting the demands of severe studies as successfully as their classmates of the other sex. Their work, so far, does not evince less variety of apti tude or less power of grappling even with the higher mathe matics than we find in the young men. They receive no favour, and desire none. They are subjected to precisely the same tests as the men. Nor does their work seem to put a dangerous strain upon their physical powers. Their absences by reason of illness do not proportionably exceed those of the men. Their presence has not called for the enactment of a single new law, nor for the slightest change in our methods of government or grade of work. “If we are asked still to regard the reception of women into our classes as an experiment, it must certainly be deemed a most hopeful experiment. The numerous inquiries that have been sent to us from various parts of this country, and even from England, concerning the results of their admission to the university, show that a profound and wide-spread interest in the subject has been awakened.” I can say for myself, that I have never known any one who has spent a few days at one of these colleges who has not become a convert to the scheme. There is in America a strong and constantly growing conviction, that the best plan for educating . �28 "Joint Education of both boys and girls is for them to reside at home and attend day schools; that this avoids the defects attendant upon the system of governesses and tutors, and also the dangers that are inherent in the congregated life of boarding-schools; and as American families seldom leave home for, at most, more than a few weeks in midsummer, this plan is easily carried out. In accordance with this con viction, the citizens of Boston have recently erected and endowed a large university in the centre of their city, although the time-honoured Harvard stands scarcely two miles beyond their precincts. The Boston University, which starts with larger available funds than those of Harvard, will be opened this autumn, and as a second step in the direction of the popular educational sentiment, the trustees have decided to offer its advantages and honours to young women on the same conditions as to young men. There is evidently a disposition in America to open all lines of study to women, and a few women have entered each of the three learned professions, but the time is too short and the number too small for us to be able as yet to generalise upon the fitness of women for professions, or their inclination to choose them. Most of our women—I think I may almost say all of our women—expect to marry, and most of them do marry. We have not that redundancy of women to trouble and puzzle the advocates of domesticity that you have here; and as fortunes are more easily made, men are not timid in incurring domestic responsibilities. As a consequence of this, the industrial occupations that women seek, other than domestic, are expected to be only temporary, �Young Men and Women. ig and are such as may be entered upon without much especial professional training, and may be given up without involving much sacrifice of pre vious study or discipline. I think I may say there is a very general disposition to seek those that will especially contribute to their fitness for domestic life. This brings me to a peculiar feature of American education—the prevalence of women teachers. In the public schools of St Louis there are forty men teachers and over four hundred women teachers; only about one-twelfth of the whole number are men, and this I think would be about the general average for the cities of the north. The primary schools are taught exclusively by women—most of the grammar schools have only a man at the head of them, and in the high schools there is about an equal number of men and women. In two of the most successful grammar schools in St Louis there are only women teachers. Recent experiments in placing women at the head of several of the grammar schools in Cleveland, Ohio, give still stronger confirmation of the marked governing power of women as contrasted with men. Women teachers have been employed in the schools in preference to men as a matter of economy, but underneath this cloak of economy an unex pected virtue has been found. It is now pretty well settled that with equal experience and scholarly attainments women teach better than men do, and that they manage the pupils with more tact; that is, they succeed in getting from the pupils what they want, with more ease and less disturbance of temper. Where women do precisely the, same work as �jo Joint Education of men in teaching, they get less pay. Wages have followed the law of supply and demand. The guar dians of the public school treasures have generally not felt at liberty to offer more than the regular market prices for work. But I am glad to say the more enlightened public feeling is beginning to make a change in this respect. A few women are paid men’s wages—are paid what they ought to have, rather than what they could command in an open market. Teaching in America, as I have indicated, is for the most part a temporary occupation ; it is chiefly done by young people between the ages of eighteen and thirty who have no intention of making it a profession. The women marry and the men enter other occupations. How much the schools lose by the immaturity and inexperience of the teachers it is difficult to estimate accurately; but that they gain much by the freshness and enthusiasm of these young minds is unquestionable. Young teachers get into closer sympathy with pupils, and can more readily understand the movements of their minds and apprehend their difficulties. The plan of teaching for a few years is very popular among young people, from the general belief that it furnishes the best possible discipline for a successful life. This experience in teaching is considered valuable for young men, but still more valuable for young women, and many young women who have no need to earn money teach for a few years .after leaving school, sometimes from their own choice, but much oftener from the choice of their parents, who wish to supplement the daughter’s education with the more varied discipline that teaching affords. �Toung Men and Women. 31 Thus the teaching of women is encouraged from four considerations :— First. According to the present arrangement of wages it is economical. Second. Women seem to have an especial natural aptitude for the work as compared with men. Third. The general welfare of society demands that wage-giving industries shall be provided for women. Fourth. Of all the employments offered to women, teaching seems the best suited to fit them for domestic life, the life that lies before the most of them, and so positive are its claims in this direction that it is being sought as an employment with that single end in view. A few years of teaching forms so prominent a feature in the education of leading American women, that I could not omit it in any general consideration of this subject. Note.—The Times of' January 3rd, 1874, gives the following extracts from “Circulars of Information,” just published by the United States Bureau of Education:—The total number of degrees conferred in 1873 by the Higher Colleges was 4,493, and 376 honorary. One hundred and ninety-one ladies received degrees. Illinois has thirteen Colleges, in which women have the same or equal facilities with men ; Wisconsin has four, Iowa three, Missouri four, Ohio ten, and Indiana nine; New York has seven, and Pennsylvania, seven. PRINTED BY C. W. REYNELL, LITTLE PULTENEY STREET, HAYMARKET. �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Victorian Blogging Description An account of the resource A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes. Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk. <img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /> Creator An entity primarily responsible for making the resource Conway Hall Library & Archives Date A point or period of time associated with an event in the lifecycle of the resource 2018 Publisher An entity responsible for making the resource available Conway Hall Ethical Society Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Pamphlet Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The joint education of young men and women in the American schools and colleges : being a lecture delivered before the Sunday Lecture Society, on 27th of April, 1873 Creator An entity primarily responsible for making the resource Beedy, Mary E. Sunday Lecture Society Description An account of the resource Place of publication: London Collation: 31 p. ; 18 cm. Notes: Advertisement for Sunday Lecture Society on p.[2], delivered at St George's Hall, Langham Place. Printed by C.W. Reynell, Haymarket, London. Part of the NSS pamphlet collection. Publisher An entity responsible for making the resource available Sunday Lecture Society Date A point or period of time associated with an event in the lifecycle of the resource 1873 Identifier An unambiguous reference to the resource within a given context N058 Subject The topic of the resource Education Rights Information about rights held in and over the resource <a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a> This work (The joint education of young men and women in the American schools and colleges : being a lecture delivered before the Sunday Lecture Society, on 27th of April, 1873), identified by <a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk">Humanist Library and Archives</a>, is free of known copyright restrictions. Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource English Coeducation-United States Education NSS Women https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/e2ee23d507e91501805c0358ac94f5c5.pdf?Expires=1773878400&Signature=XiMZgP7XefyEbzJ%7EFqSiiPkqVUAJJQwtAE2ljZ-zOwOVdLxRrwWzM6CyCs3oKsNoGeLflBXt2wKEboeVFwy6kRyoSgFBggHgm2RQ-tBDGTgk1KK61dspziIB848C1EwEnZb6Ny3WVeaDfiad6Ap50R9JzFZSjAJA3I4jFbsEyJ6TsPDI-h7tLyX8M1x%7EHlhoDLn5qFo-rtCOMvXW8LMAQOA%7EOqhV6JBQ9H1dFisE8XOCUwxkd01Zlf4GtC7YCINkJjxXXTpDqCQ7BVd438cSJpFIKrzL1LTw5bQEPthNl5%7Ec2AnLl3N2O2kxuzzXhUByQ%7EchkQ7tbFQtVyoG3ZwBug__&Key-Pair-Id=K6UGZS9ZTDSZM 24c7a08eebbba7c8543904b1f2e2e842 PDF Text Text FORTY-THIRD YEARLY EDITION. ZADKIEL’S ALMANAC FOR 1873$ CONTAINING PREDICTIONS OF THE WEATHER; VOICE OF THE STARS NUMEROUS USEFUL TABLES; WITH A HIEROGLYPHIC; THE YEAR BY ZADKIEL PROSPERITY. TAO SZE, &c. EIGHTY-FIFTH THOUSAND. LONDON: PRINTED BY B. D. COUSINS, HELMET COURT, STRAND, AND PUBLISHED, FOR THE AUTHOR, BY J. G. BERGER, NEWCASTLE STREET, STRAND, AND SOLD BY ALL BOOKSELLERS THROUGHOUT THE PRICE SIXPENCE. �SILVEB ELECTRO-PLATE Is a Strong Coating of Pure Silver over Nickel, Equal for wear to sterling Silver. Manufactured, solely by RICHARD and JOHN SLACK. Side Dishes and Covers, £ 6 6s (the set of four). Cruet Frames, 18s. 6d. to 100s. Tea & Coffee Sets, £3 10s. to £15. Everv artic’e the Table as in Silver SUITABLE FOR WZEZDZDIlSrGr _ OR OTHER PR>ESEKTS. EleetroStrong platedFiddle platedFiddle Pattern. Pattern. 12 12 12 12 12 Thread Pattern. King's and Fancy Patterns. £ s. £ s. d. £ s. d. £ s. d. 2 10 1 10 0 1 IS 0 2 4 0 Table Forks ............ 1 15 1 10 0 10 0 1 15 0 Dessert- Spoons ............... 2 10 1 IS 0 1 10 0 2 4 0 Table Spoons ................... 1 15 1 10 0 1 12 0 Dessert Spoons ................ 10 0 15 0 12 0 0 IS 0 12 0 Tea Spoons ....... ............ ÄST Catalogues, with Drawings and Prices, Gratis, or Post-free. Orders above £2 sent per Rail, Carriage-free. d. 0 0 0 0 0 BICHABDOPPOSITE SOMERSET HOUSE, SLACK, AND JOHN LONDON. 336, STRAND, PIESSE & LUBIN’S ALPACA POMATUM. This is the pure grease of the famed Alpaca, whose silky hair is alike ad mired for its pliancy and strength. Specimens of the Alpaca Pomatums were exhibited at the Albert Industrial Palace, by the Commissioners of New South Wales. The jurors gave a medal, and pronounced it the best dressing for the hair hitherto discovered. It is perfumed with the Australian Wattle.—Family Jars, price Is. INK SOLVENT. This preparation instantly removes Ink, Iron-mould and Fruit Stains, from * all kinds of Linen, Paper, or the Skin, by merely wetting the Stains with the Solvent. For removing Blots it is exceedingly convenient, as it obviates the use of an erasing knife.—Is. per Bottle. COLOGNE DENTIFRICE. Prepared from the flowers from which Eau de Cologne is distilled. Inesti mable for the teeth and gums. Sold in boxes, price 2s. It can be sent by post, or obtained of any chymist or perfumer. RIBBON OF BRUGES for Fumigation. Draw out a piece of the • Ribbon, light it, blow out the flame, and as it smoulders a fragrant vapour will rise into the air.—Is. per Yard, in Box. EGG \ JULEP, or Nursery Hair Wash. From the simplicity of its composition this Julep may be used with con confidence, as an excellent cleanser of the Head, and promoter to the growth of tidence, excellenl beautiful and silky ”air.—Half-pints, Is. 64. Hab 2, NEW BOND STREET, LONDON. �PREFACE Again the returning Sun reminds me that it is time to begin the “copy” for this Almanac. At th§ same time I have to thanl my numerous friends for their extensive support of my efforts to maintain Truth and to crush the folly of mankind. The great sale of over 92,000 copies evinces the vast interest felt in Astrology, and puts down for ever the absurd attempts to conceal those doctrinewhich were maintained by the great and good King David , who ex claimed, in the 103rdT’salm, “Bless ye the Lard (Jehovah), all y< his hosts, ye ministers of his that do his pleasure.” Not a day goes by without furnishing freely evidence of the powe: of the stars. Only now do I read of the assassination of th; Governor General of India, who was stabbed twice in the back o: the Sth of February this year, 1872. I turn to the Ephemeris fo 1822, on the 21st February, at which time he was born; and, lo! find the Moon at noon that day in r« 28° 19', and the evil Mars i: close opposition to her, from <7b 29° 14, in which sign, as all astrologer, know, he rules the back. Hence was he stabbed in that part of tin * body. But there was no kind of fatality in the matter. Had In been educated aright, had he understood the fundamentals of astro logy, he might, and. no doubt would, have escaped the fatal blow; fo he would never have ventured into India, when a large solar eclips was pending, on the 22nd December, 1870 ; with the Sun, Moon Saturn and Venus all joined on the place of the malefic Uranus, i his nativity and in the ruling sign of India ! ZADKIEL, TAO SZE. * So was II.R.H. Prince Alfred—born with the evil Mais in Leo squarin the Moon (6th August, 1844), and he also was shot in the hack. TO CORRESPONDENTS. The second Edition of the New Principia, price 3 shillings.—The Great First Cause, price Is.—Handbook of Astrology, vol. i, 3s. 6d.; vol. ii, 4s. may all be had, post-free, on sending stamps to Zadkieg, care of the Printer. Letters to the Publisher will not be answered. The Ephemeris for 1872, 1873 and 1874 will be published on the 1st November, 1872. Price One Shilling. ING DAVID TRIUMPHANT: a LETTER to the ASTRONOMERS of BENA RES, by R. ,T. MORRISON, R.N., M.A.I., Author of the “NEW PRINCIPIA o! the TRUE SYSTEM of ASTRONOMY.” The Work contains a Diagram of a Lunar Eclipse, and Rules to calculate one by plain Arithmetic.—Price One Shilling. LONDON: J. G. BERGER, NEWCASTLE STREET, STRAND. K B 2 �JANUARY, XXXI Days. 4 MOON’S CHANGES, &c. D.M. b souths If souths [zadkiel’s souths ? souths h. m. h. m. h. m. h. m. 27 aft. 23 aft. 1st 0 51 a. 3 31m 6 33m. 7th 0 30 3 6 6 20 30 aft. 2 40 6 7 27 aft. 13th 0 10 19th 11 49 m 2 15 5 54 Apogee, 16d. 2h. m.'—Perigee, 29d. 2h. m. 25th 11 29 1 49 5 40 First Quar. 5th, Full Moon, 13th, Last Quar. 21st, New Moon, 28th, D. D. M. w. 9 4 8 5 Remarkable Days, Planetary Aspects, &c., &c. ®’s Lo ng- tuo h. m. 2 55 a. 2 59 3 2 3 4 3 5 J) rises H. W. and sets Lon. B. h. m. h. m. 1 W. Circumcision, ^r.5 51a. ©inp. HVfl3 2 6 a.41 311.40 2 Th. $ 135c$. D d $ 414 m. D.b.6 2 12 14 3 8 10 4 29 3 F. b sets 4 49 aft. Cl fast 4m 55s 13 16 4 9 38 5 20 4 S. if- rises 8 7 aft. Twi. ends 6 8 14 17 5 11 2 5m45 5 s. 2 Sun. after ©Ijrtstmas. 15 18 6 me rn. 6 35 6 M. lEpfpfjunp. ® 135° 2[. $ p. d. 1? 16 19 7 0 21 7 27 7 Tu. S' O b • 2 36° b • Day 7 59 long 17 20 8 1 40 8 28 8 W. Lucian. ® p. d. § . ? g 18 21 9 2 56 9 33 9 Th. $ p. d. If. $ rises 0 51 morn. 19 22 10 4 13 10 41 10 F. 2 sets 8 5 aft. Clock fast 7m 56s 20 24 11 5 26 11 50 21 25 12 6 34 0 1.47 n S. Hil. T. beg. J 150° iy. $ 144° 12 s. 1 Sun. af. ®pfpl). £ A 24 22 26 13 7 33 1 36 13 M. Cam. T. beg. Pl. Mon. ® g & p. d. b 23 27 14 ris es. 2 17 14 Tu. Oxf. T. beg. Q 144° If. ]) d $ 24 28 15 4 a. 54 2 56 15 W. $150°^. J 45° 1? . [146 a. 25 29 16 6 2 3 32 .16 Th. 6 144° b . 2P-d-<?- J d 24543a. 26 30 17 7 12 4 17 F. © □ S'. 2 144° y. $ in 23 27 31 18 8 22 4 38 18 S. Prisca. Clock fast 10m 48s 28 32 19 9 31 5 10 19 S. 2».af. IE. ® 150° 24. £ 72° 3s 29 33 20 10 40 5 44 20 M. Fabian. $ 135° S 0X0734 21 11 51 6m 2 21 Tu Agnes, ©p.d. tf. S-^rU- Dd 1 35 22 mo rn. 6 40 vv. tlaceni. Day 8 35 long. [ J14 la. 2 36 23 1 3 7 21 23 Th. © g $. £ rises 7 2 morn. 3 37 24 2 21 8 13 24 F. 2 135° Clock fast 12m 26s 4 38 25 3 41 9 21 25 8. Conn. S. P. Night 15 16 long 5 39 26 5 3 10 35 2t 5. 3 Sun. aft. ^ptp^anp. 6 40 27 6 20 11 53 27 yi. D d 5 1 35 a. J) d b 7 58 a. 7 41 28 7 25 0 a.56 21 Ou. $ souths 7 51 a, § souths 11 7 m. 8 42 N. se ts. 1 51 29 w. © 45u J. Clock fast 13m 27s 9 43 1 5a.37 2 42 30 Th. F.Ch.lbe. $db,-X-2. 2 10 44 2 7 b * 8 3 32 31 F. Hil. T. e. $ □ $. D d 2 10 22 a. 11 45 3 8 38 4 18 �JANUARY, 1873. ALMANAC.] 5 January 5th, Dividends due—paid on 8th, on which dal British Museum, 10 till 4. Fire Insurance due at Christ mas must be paid. Quarter Sessions, 1st week. Lunar Influences. The 4th, 8th, 18th, 23rd, 31st, Saturn Is in 6th, 11th, 16th, 21st, 25th, Jupiter good 1st, 10th, 16th, 25th, 30th, Mars . aspect 3rd, 7th, 18th, 23rd, the Sun with the 1st, 6th, 11th, 22nd, 27th, 31st, Venus Moon. 1st, 6th, 16th, 22nd, 27th, 31st, Mercury Seep. 35. The sign A quarius rules Arabia, Tartary, Russia, Prussia, Lithuania, part of Muscovy, Lower Sweden, Westphalia, Hamburg, Bremen, Piedmont, ancient Sogdiana, on the 1 — of Persia. B. Sim Sun Moon M. rises. sets. South. h. 18 28 38 48 E8 68 78 88 98 10 8 11 8 E8 13 8 14 8 15 8 18 8 17 8 18 7 £7 20 7 21 7 ■22 7 23 7 24 7 25 7 E7 27 7 23 7 29 7 30 7 31 7 WEATHER PREDICTIONS—January, 1873. h. m. h. m. The year begins cold and cloudy. On the 2nd, 9 3 59 2a 26 rainy, dull air; on the 5th, high wind, cold air ; 7th, 8 4 0 3 24 a stormy period, gales and ; rain prevail; Sth, mild air, yet small rain frequent 9th, some rain ; 11th to 8 4 2 4 18 the 13th, violent storms and. squalls; 14th and 15th, 8 4 3 5 8 snow showers prevail, or cold rains; 16th and 17th, 8 4 4 5 55 milder and fairer on the whole; 18th, colder; 19th 7 4 5 6 41 and 20th, fair at intervals ; 21st, rain, yet mild air 7 4 6 7 27 generally; 23rd, cold, unsettled; 21th. snow showers § snow; unsettled, snow 7 4 8 8 15 25th, some 29th to 27th, very very tempestuousshowers and gales; the end, a period, 6 4 9 9 4 with much rain and heavy falls of snow.—A season 5 4 11 9 54 able month, yet low barometer and rough weather 5 4 12 10 46 about the 13tA, 14tA, and last three days. On the Y&th 4 4 13 11 38 Saturn changes his sign, bringing a change. 3 4 15 mo rn. VOICE OF THE STARS—January, 1873. 3 4 16 0 28 “Knowest thou the ordinances of the heavens; 2 4 18 1 17 canst thou set the dominion thereof in the earth I ” 1 4 20 2 3 —Job 38, v. 33. None but the well-read astrologer 0 4 21 2 47 may hope to do these things; and even then but 59 4 23 3 28 with much imperfection. The benefic Jupiter has 58 4 24 4 9 left the ruling sign of France, for a time, and that is cruel ; whence 57 4 26 4 50 land be left to thesundrymischief of Uranusand many may expected deeds of violence 56 4 28 5 31 miseries therein. On the 16th Jupiter will again re 55 4 30 6 15 trograde into Leo, and remain there until July next, 53 4 3L 7 3 which will give France peace, except in April, when 52 4 33 7 55 the opposition of Saturn and Uranus will stir up 51 4 35 8 52 much strife and some bloodshed in that land. Saturn still rules strong 49 4 36 9 55 on India, Mexicoin Capricorn, and brings many-griefs and Greece, &c. These willbe re 48 4 38 11 0 markable on and near the 30th day; when Mercury 47 4 40 Oa 5 joins Saturn. The 7th is an evil day for all born on 45 4 42 1 7 the 13th and 14th of January, or on the 15th and 41 4 44 2 4 16th of July, in any year. The whole month prospers 42 4 45 2 58 to all born from the 21st to the 24th of August. m. �6 FEBRUARY, XXVIII Days, [zadkiel’s MOON'S CHANGES, &c. D.M. Ip souths n. in. h. m. First Quar. 4th, 10 6 m. 1st 11 4 m Full Moon, 12th, 11 33 m. 7th 10 44 Last Quar. 20th, 11 23 m. New Moon, 27th, 3 22 m. 13 th 10 23 Apogee, 12d. 3h. m.—Perigee, 19 th 10 2 26d. 2h. a. 25th 9 41 D. D. of of W. W. Remarkable Days, Planetary Aspects, &c., &c. 24 souths £ souths J souths h. 1 0 0 11 11 m. 18 m 52 25 54 a. 28 0’s Long. h. 5 5 4 4 4 m. 24 m 9 54 37 20 h, 3 3 3 3 3 m. 6 a. 6 5 4 2 D rises H. W. and sets Lon. B. I h. m. J 150° 24,144° <?. Day hr. 5 43 12/5746 4 10 a. 4 4 S. a. CTpipl;. Purif. Can. Day 13 47 511 24 Blasius. Clock fast 14m 8s 14 48 morn. ? 8 $• £ p. d. Ip . Twi. ends 6 48 15 49 0 44 Agatha. 8 □ sets 7 15 m. 16 49 2 3 ? A$, 144° 2/. Ip rises 6 38 m. 17 50 3 18 g p. d. . 24 rises 5 34. aft. 18 51 10 4 28 8 S. $ rises 0 5 m. Day incr. 1 46 19" 52 11 5 29 9 S. Srptuagcs. Stinbap. 2 150 $ * 20 52 12 6 20 10 M. D d J$ 6 0 aft. Cl. fast 14m 30s 21 53 13 7 0 11 Tu. 24 150° Ip. Day 9 42 long 2 72 Ip. 22 54 14 7 20 12 W. Q p.d. If. D d 24 5 22 aft. 23 54 15 rises. 13 Th. ^72°24. 2 135° 2[. N. 14 15 1. 24 55 16 6 a.13 14 F. $ f ets 9 36 aft. 25 55 17 7 21 15|S. ® 8 If, p. d. J . Day 9 57 long 26 56 18 ~8 30 16IS. Srxagcs ma Suntmp. 27 56 19 9 40 L7|M. $ 8'24. Cl.f.l4m 13s. 2gr.H.L.S. 28 57 20 10 53 l8Tu. ? p. d. 24. ]) d 6 48 aft. 29 57 21 morn. 19 AV. $ sets 5 3 aft. Night 13 48 long 0X58 22 0 / 10 ¡Th 5 P- d. . £ rises 11 37 aft. 1 58 23 1 25 21 [F. Q 150° ff, dj- g 150° D 2 59 24 2 44 22 S. Cam. Term div. m. n. © p. d. 2 ~3 59|25 ~4 0 23 2>. Sljrobc' Sun. ® 36° Ip . $ p. d. 2 , 4 59|26 5 9 St. Matt. D d * n 48 m. [45° 2 6 ? 2 0'27 6 J sets 10 4 a. Day 10 35 long 7 0128 6 43 0'29 7 11 iSsfj ®L © p. d. ? A J1 8 ©144°^. J A 24. Hi 0 4a. 9 ON sets. y souths 9 44 a. Nt. 13 13 long. 10 1| 0i h. m 5 a. 3 5 47 6m 8 6 51 7 38 8 39 9 53 11 15 Oa.31 1 24 2 8 2 42 3 17 3 48 16. 4 46' 5 16^ 5 48 6m 5 6 43 7 27' 31 58 J upiter a morning star till February 15th ; an evening star till Scp'embcr 4th; a morning star to end. Venus an evening star till May 5th ; then a morning star to ci d �FEBRUARY, 1873. almanac.] 7 February 2nd, Candlemas—Scotch Quarter Day. 14th, Valentine. Why should not the young send love-letters ? Lunar Influences. ' Is in The 4th, 15th, 19th, 28th, Saturn good 2nd, 7th, 12th, 17th, 21st, Jupiter aspect 8th, 13th, 23rd, 27th, Mars with the 1st, 6th, 17th, 22nd, the San M-oon. 5th, 10th, 21st, 25th, Venus J Seep. 35. 5th, 17th, 22nd, 27th, Mercury Th'e sign Pisces rules Portugal, Calabria, Normandy, Galicia in Spain, Cilicia, Alexandria, Ratisbon, Worms, Seville, Compostella and Tiverton. D. I Sun | Sun I Moon M. I rises. I sets. | South. 1 h. m. h. m. h. m. WEATHER. PREDICTIONS—February, 1873. Temperate during days; 4th and 1 7 414 47 3a48 5th, stormy and cold, the first three and 7th, snow frosty air ; 6th E 7 39 4 49 4 36 showers, cloudy and dull; 9th and 10th, damp air, 3 7 38 4 51 5 24 rather unsettled; 11th and 12th, milder, but south 4 7 36 4 53 6 12 west gales prevail; 15th and 16th, very mild, but 5 7 34 4 54 7 1 high winds prevail, some rain; 17th, brilliant aurora, 6 7 33,4 56 7 51 high wind; 18th, still windy, with some rain; 20th | period; 22nd and 23rd, 7 7 314 58 8 42 and 21st, a violent storm 25th, fairer; 26th, sudden much rain falls. 24th and 8 7 29 5 0 9 34 squalls and showers, maybe snow ; 27th, temperate E 7 27 5 2 10 25 air, fair at intervals.—A fair month generally, with 10 7 265 4 11 14 high barometer. I look for aurora on the 17 th, and 11 7 24'5 6 morn. very high 'winds. Last year, Jupiter in opposition to 12 7 22'5 7 0 0 Mercury brought an aurora over all Europe and Asia. 13 7 20!5 9 0 45 VOICE OF THE STARS—February, 1873. 14 7 18,5 11 1 27 Mars strong in Scorpio, therein rules 15 7 165 13 2 8 Barbaryflamessundry other places and p. 23), where' and (see E 7 145 15 2 48 he brings discord and quarrels, as well as many 17 7 12 5 17 3 29 other evils, arising from violence ; which is his chief 18 7 105 18 4 12 delight. These things will be notable on and about 19 7 85 20 4 57 the 6th day. Jupiter retrogrades in Leo ; and therein 20 7 65 22 5 46 he mitigates the troubles of France, arising from the the 21 7 45 24 6 39 mischievous propensities ofword French people; with whom almost every hasty engenders revenge ; 22 7 25 26 7 37 which renders them the least truly Christian people E 7 05 27 8 39 of all Europe. On the 10th day may be looked for ; 24 6 585 29 9 43 a great struggle in the House of Commons ; probably 25 6 56 5 31 10 45 about a School Bill, or other matter in connection 26 6 545 33 11 45 with Education. Indeed, the 4th brings riots and uproars in France, and troubles in Rome. Jupiter 27 6 525 34 0a41 brings gain and health to all born from the 17th to 28 6 49 5 36 1 34; the 21st of August, any year. Bat let all born from the 16th to the 19th of January beware of cold, in-‘ juries to the knees, and troubles by old people, landMarch 3Oth& JunelOth, : lords and farmers, &c. Venus’greatest brilliancy �[zadkiel’s MARCH XXXI Days. MOON’S CHANGES, &c. D.M. h. m. First Quar. 6th, 1 Full Moon, 14th, 5 Last Quar. 21st, 10 New Moon, 28th, 0 25 m. 1st 44 m. 7th 19 aft. 13 th 54 aft. Apogee, lid. 8h. m.—Perigee, 19th 25th 26 d. llh. a. D. D. cf of M. w. 1? souths 7/ souths S souths 2 souths h. 9 9 8 8 8 m. 27m 6 44 23 1 Remarkable Days, Planetary Aspects, &c., &c. h. 11 10 10 9 9 m. 10 a .44 18 52 26 h. 4 3 3 3 2 m. 8m 49 28 6 43 nJ. 0a 57 53 47 39 h. 3 2 2 2 2 0’s 4? D rises H.W. and sets Lon. B. Long. h. m. 1 s. St. D. fÿ sets 5 38 m. Least twi. 11 XI 8 a. 59 2 s. 1 Sun. tn ïïrnt. Chad. ) d S 11 12 1 3 M. ©A^. jal?,p. d. £. [49 m." 13 1 4 Tu. 0 45° 1?. $ 150u2[, 36° 2 14 1 morn. 5 W. Emb. W. 2 p. d. 2£. Cl. f. 11m 38s 15 1 1 4 16 1 2 18 6 Th. 2 □ y. Twilight ends 7 40 1 3 24 7 F. Perp. 0135°#. ÿ >|< 1? , 144° , 17 ] 9 4 19 8 S. [Day inc. 3 33. g in £. [135° J1 18 9ÎS. 2 Sun. tn lEent. $ A Jd$ 19 2 1 10 5 10 M. i 1? r. 4 42 m. Cl. f. 10m 24s. [9 55 a. 20 1 11 5 35 21 1 12! 5 59 11 Tu. © p. d. £. D d 4 4 58 aft. 1 13 6 19 12 W. Ereg. 1? p. d. £ 135° 2[, 144° 22 L3Th.'0 150° 2J., 45° ?. [<? 23 C 14 6 34 14 F. 'll sels 5 41 m. Day 11 43 long 24 0 15 ris es. ("16 7 a. 31 25 15 8. $ 72° . S rises 10 30 aft. 116 S. 3 Suniiap in "Lent. ¡25 59)17 8 43 '17 M. St. Pat. ÿ 150° $. Nt. 12 5 long 26 59 18 9 57 18 TvL.Ed.K. TE& Jd<? 9 56 m. Cl.f.|27 5919 11 12 19 W. © 144° if.. £ gr. elong.E. [8m8s'28 58 20 morn. 20 Th. © ent.rO 52 a. 0 135° o . ? p.d ¡29 58 21 0 31 w + . 21 F. Benedict. 0 >|< Tj. ¿'sta. [iff & | Ot57 22' 1L 49 1 57 23 2 58 22 S. © A $. 2 sets 10 43 aft. 2 56 24 3 57 23 S. 4 S. tn ILtnt. 2 8 E3 56 25' 4 40 24 M. D d 1? 0 27 m. Cl. fast 6m 18s 4 55 26 5 11 25 Tu. Lady Day. £ sets 8 1 aft. 26 W. C souths 8 0 aft. Day 12 30 long 5 54 27 5 36 6 54 28 5 54 27 Th. 0 135° 2£. £ stationary 28 F. i $ souths 0 48 a. N. 11 22 long 7 53 N.! sets. 3 29 S. 0144°^. ]) d ? 9 54 morning i 8 52 1 7a. 51 30 S. 5 S. tn "Lent. ? at gr. brilliancy | 9 52 2 9 17 31 M. J 72° $. D d ? 11 32 morning'10 51 3 10 41 h. m. 3 a. 59 4 40 5 18 5 57 6ml6 7 0 7 53 9 9 10 39 0 a. 4 1 4 1 46 2 22 2 52 3 21 3 48 4 17 4 47 5 18 5 52 6m.l2 0 7 5 8 9 44 11 21 0 a.34 1 28 2 11 2 52 3 32 4 11 �ALMANAC.] MARCH, 1873. 9 March 1st, Municipal Assessors appointed. Overseers on the 25th. Lady Day—rents and insurance fall due. Never trench on the money provided for rent. Lunar Influences. The 4th, 14th, 19th, 27th, Saturn V Is in „ 1st, 6th, 11th, 16th, 20th, 29th, Jupiter good ,, Sth, 13th, 22nd, 26th, Mars I aspect „ 3rd, 8th, 19th, 23rd, the Sun ( with the ,, 2nd, 7th, 12th, 26th, 31st, Venus I Moon. ,, 4th, 9th, 20th, 25th, 2jth, Mercury J Seep. 35. The sign Aries rules England, Denmark, Germany, Lesser Poland, Syria, Palestine, Naples, Florence, Verona, Padua, Marseilles, Burgundy, Saragossa, Cracow, Biimingbam and Leicester. D. Sun Sun Moon M. rises. sets. South. WEATHER PREDICTIONS—March, 1873. h. m. h. m. h. m. Unsettled at first; 3rd and 4th, a 1 6 47 5 38 2a24 period, much rain, gales and had showers ;very stormy 5th, fairer; E 6 45 5 40 3 14 6th and 7th, stormy again, lightning or auro a; 9th, 3 6 43 5 42 4 4 windy; 11th to 13th, unsettled, but mild air, aurora 4 6 41 5 43 4 54 seen; 15th and 16th, rather fair; 17th and 18th, 5 6 38 5 45 5 45 showery; 20th and 21st, cloudy, some thunder ; 22nd 6 6 36 5 47 6 37 to 24th, heavy rains, very unsettled ; 25th to 27th, fairer; 29th, warmer; 31st, rain again.—A rather 7 6 34 5 48 7 29 fair month after the 4th day ; the lilh and 21si to 8 6 32 5 50 8 21 24th, however, will be very unsettled. E 6 30 5 52 9 10 10 6 27 5 54 9 58 VOICE OF THE STARS—March, 1873. 11 6 2-5 5 55 10 43 Jupiter still retrogrades in the last face of Leo; 12 6 23 5 57 11 26 and therein brings a more settled state of things 13 6 20 5 59 mo rn. among the fickle-minded men of France. Saturn 14 6 18 6 1 0 7 steals on, and euters the sign Aquarius on the 13th. 15 6 16 6 2 0 48 He therein speedily meets the opposition of Uranus, E 6 14 6 4 1 29 and Arabia, Russia, Prussia, Hamburg, &c., will suffer from storms and political excitement. France 17 6 11 6 6 2 11 also will witness plots and sudden outbreaks of popu 18 6 9 6 7 2 55 lar indignation against the ruler. The passage of 19 6 7 6 9 3 42 Saturn over the M. C. of a lady of high distinction 20 6 5 6 11 4 33 will bring her trouble ; i ct as she has the Moon rapt 21 6 2 6 12 5 29 par. Jupiter 53° 51' now operating, no very serious 22 6 0 6 14 6 28 matter may be feared. Mars is stationary iu 15° 17' 22nd day ; which indicates earth E 5 58 6 16 7 29 of Scorpio on themischiefs abounding; the more so as quakes and other 24 5 55 6 17 8 30 the Sun, that day, aspects the evil Uranus; hence 25 5 53 6 19 9 29 sudden, unexpected and cruel will be the conse 26 5 51 6 21 10 25 quences. Let all born on the 8th or 9th of November, 27 5 49 6 23 11 18 any year, be on their guard, to avoid ill health, rup and other 28 5 46 6 24 0 a. 9 tures, of August injuries. All born from the 14tli to 17th will now flourish, and enjoy good 29 5 44 6 26 1 0 health. Those born on or near the 21st of January E 5 42 6 27 1 50 will suffer from colds and weakness in the legs. 31 5 39 6 29 2 42 �10 VIOON'S CHANGES, &c. h. m. First Quar. 4th, 6 Full Moon, 12th, 9 Last Quar. 20 b, 5 New Moon,26th,10 Apogee, D of M. [zadkiel’s APRIL XXX Days. D.M. 36 aft. 1st 51 aft. 7th 47 m. 13th 42 aft. 7cl. lib. a.—Perigee, 19th 25th 23<1. Sb. a. I? souths 7/ souths (J souths $ souths h. 7 7 6 6 6 m. F6m 14 51 29 6 h. 8 8 8 7 7 m. 57 a. 33 9 45 22 h. 2 1 1 0 0 m. 13 m 45 16 45 13 h. 2 2 1 1 0 m. 26 a. 10 50 24 53 u Remarkable Days, Planetary Aspects, &c., &c. hr J) rises ' H.W. ®’s Long. x and sets J Lon. B. h. m. h. m.| Tu sets 3 49 m. Clock fast 3m 52s 11Y 50 4 morn. 4 a. 471 0 5 25 2 W. rises 3 17 in. Day 12 57 long 12 49 5 0 3 Th. li. Bish. Chick. 0 72° 1?, 150° J 13 48 6 1 12 5 m45 4 F. St. Ambr. Cain. T. ends. $ □ If 14 47 7 2 13 6 29 2 7 19 15 46 8 3 5 S. Orford Term ends. 0 36° J 6 S. paling. 0d ? 36;$. idV 16 45 9 3 38, 8 33 410 6 7|M. D d If 8 4 a. Nt. 10 43 1. [4 5 m. 17 44 101 4 8 Tu.iQ p. (1. ÿ , I; g lÿ. Clock f. Im 49s 18 43 11 4 25 11 32 9 W. $—......................... 19 42 12 4 41 0 a. 33 72° b • C stationary 20 41 13 4 56 1 11' .0 Th. $ 150° f . If. sets 3 50 morn. 9 1 .1 F. (fioob dfriban. 0 A If. D. br. 3 8 21 39 14 5 .2 S. J lis. 8 25 aft. Day 13 36 long 22 38 15 lises. 2 16 faster Sunbap. 0 30° ? 23 37 16 7 a. 45 2 47 2 3 17 J stationary. ]) d <? 9 32 morn. 24 36 17 9 l5|Tu. B'as. Term beq. Clock slow Oni 3s 25 34 18 10 21 3 471 26 3319 11 39 4 19| 16 W. Oxf. Term beq. Twi. ends 9 7 27 31 20 morn. 4 54 17 Th. 11 stationary. Day incr. 6 11 28 30 21 0 53 5 34 18 F. Cam. T. leg. $ sets 9 55 aft. 29 29Ì22 1 54 5 m56 19 S. Alphege. £ stationary 20 %. Ifoto Sunban. Jrf b 9 21 morn. 0 b 27 23 2 39 6 51 4 21 M. 0 □ $ , 5 150° . Cl. si. Im 25s 1 26 24 3 18 8 2 24 25 3 39 9 38 22 Tu. © □ b • Night 9 46 long 8 0 11 3 22,26 4 23 AV. St. George. £ rises 4 18 morn. 24 Th. 2 □ If. Day 14 22 long 4 21 27 4 16 0a.l2 1 25 F. St.Mark, ©p.d.j'. D d £ 3 8 m 5 19 28 4 30 1 [ $ in aph. 6 18,N. sets. 1 45 26 8. $ souths 5 58 aft. 27 5. 2 S. aft. ®. ®cf(?.>)d?9 28a 7 16 1 8 a.L- 2 26 5 28 M. If sets 2 40 m. Clock si. 2m 40s , 8 14 2 9 35 3 9 12 3 10 53 3 44 ¿9 Tu 8 36° 2 . Day 14 40 long 10W. J sets 8 33 aft. £ souths 10 22 m. 10 11 4 morn 4 22 I 1 ] r �ALMANAC.] APRIL, 1873. 11 April 5th, Dividends due—payable on the 8th, by whic time Insurance must be paid. Quarter Sessions 1st week. Lunar Influences. The 1st, 10th, 15th, 24th, 28th, Saturn Is in „ 2nd, 7th, 12th, -7th, 25th, 29th, Jupiter good ,, 4th, 9th, 18th, 22nd, Mars >. aspect ,, 2nd, 7th, 17th, 22nd, the Sun ' with the ,, 5th, 10th, 19th, 23rd, 27th, Venus Moon. „ 2nd, 6th, 16th, 20th, 24th, 29th, Mercury A Seep. 35. The sign Taurus rules Ireland, Persia, Great Poland, Asia Minor, the Archipelago, the Islands of Cyprus, part of Russia, Dublin, Palermo, Mantua, Leipsic, Parma, Franconia, Louvain, &c. D. Sun Sun M. rises. sets. Moon South. h. m. h. m. h. 15 2S 35 45 55 E5 75 85 ; 95 10 5 11 a 12 5 E5 14 5 15 5 16 5 17 6 18 5 19 4 E4 ai 4 22 4 23 4 24 4 25 4 26 4 E4 28 4 29 4 30 4 37 6 35 6 33 6 30 6 28 6 26 6 24 6 22 6 19 6 17 6 15 6 13 6 10 6 86 66 46 26 06 58 7 56 7 53 7 51 7 49 7 47 7 45 7 43 7 41 7 39 7 37 7 36 7 m. 31 3a 3 4 32 4 28 34 5 21 36 6 14 38 7 5 39 7 53 41 8 39 42 9 23 44 10 5 46 10 46 47 11 27 49 morn. 51 0 9 52 0 52 54 1 39 56 2 30 57 3 24 59 4 22 1 5 22 2 6 22 4 7 20 6 8 15 7 9 8 9 9 58 11 10 48 12 11 37 14 0a28 16 1 20 17 2 14 19 3 9 WEATHER PREDICTIONS—April, 1873. The month begins quietly. 3rd, showers; 4th, fair blue sky, and white clouds; 6th, wind and moisture prevail; 8th and 9th, turbulent, stormy weather; 10th and 11th, warm air, fair and summerlike ; 13th and 14th, wet prevails, growing weather; 16th and 17th, mild and fair generally; 19th to 21st, unsettled; 22nd, cold, wet and windy; 24th and 25th, fair and warm; 27th, heat, lightning, rain at night, fine growing weather, generally, to the end. —A fair month; very pleasant on Good Friday. Warm air prevails, except on the 21,st and ‘ ind. F The thermometer above the average. VOICE OF THE STARS—April, 1873. The opposition of Saturn and Uranus this month is one of the chief astrological features of the year. It happens but very rarely. There was an opposition,how ever, in January, 1829, very near the place of this phe nomenon. The chief effects will fall on France. It will be well if the rulers of France do not quar rel with those of Russia. The opposition of these malefics falling on the birthday of the King of Den mark brings to pass a serious trouble to that monarch ; nor will his neighbour in Belgium be much better off in this respect. The retrograde march of Jupiter in Leo will defend France from much bloodshed ; and this position will greatly benefit all born on or near the 14th August, in any year. But those born on the 22nd January and the 24th July will feel the power of these opposing malefics, and lose relations, and suffer much trouble by old persons, landlords, farmers, and other saturnine persons about the 8th of this month more especially. Venus in Taurus keeps things tolerably peaceable in Ireland; especially near the middle of this month. �12 MAY XXXI Days. [zadkiel’s MOON’S CHANGES, &c. D.M. I? souths 'll souths h. m. First Quar. 4 th, 0 33 aft. Full Moon, 12th, 1118 m. 1st Last Quar., 19th, 11 0 in. 7 th New Moon, 26th, 9 20 m. 13th Apogee, 5d. 6h. m.—Perigee, 19th 25th 20d. Oh. m. D D. of h. m. 5 5 4 4 4 43 m 20 56 32 8 Remarkable Days, Planetary Aspects, &c., &c. h. m. 6 6 6 5 5 59 a. 37 15 53 32 souths $ souths h. m. h. m. 11 35 a. 0 17 a. 11 3W 11 40m 10 31 11 5 10 1 10 33 9 33 10 7 * ¡30 D ri ses H. W. G) s Lon g- O'? and sets Lon. B. .* m. h. m. h. 1 Th. St.Ph.dc St. J. 0 p.d. 2(., 72° I? 11 S 9 5 Om 1 5 a . 1 2 F. $ sets 1 34 m. Day break 1 59 12 7 6 0 56 5 42 3 S. Invention of the Cross. ]) d 13 5 7 1 38 6m 5 4 s. 3 5. after faster [Oh 31m a. 14 3 8 2 9 6 55 5 M. 3d?. ]) d If. Oh 32m a. 15 1 9 2 30 7 59 6 Tu. John Evan. g72° !{.. Clock slow 15 59 10 2 48 9 21 7 W. ? p. d. b • Twi e. 10 13 [3m. 34s. 16 57 11 3 3 10 37 8 Th. 5 A Night 8 49 long 17 55 12 3 16 11 41 9 F. East. Term ends. Ip rises 0 54 m. 18 53 13 3 28 Oa .27 10 S. 0 72° 3 □ 1?. J) d 3 11 40 a. 19 51 14 3 41 1 2 11 s. 4 Sunbap after lEaster. 0 p. d. ? 20 49 15 3 55 1 39 12 M. D ecl. inv. at Gr. J? sta. | 3 □ $ 21 47 16 4 11 2 12 13 Tu. Old May Day. 0 □ 1/ 22 45 17 1 is es. 2 49 14 W. If sets 10 56 a. Cl. slow 3 m. 54s. 23 42 18 10a.42 3 23 15 Th. £ g 3 . Day 15 32 long 24 40 19 11 49 4 0 16 F. 5 □ ? gr, Hel. Lat. S. 25 38 20 mo rn. 4 41 17 S. D d 1? 3 25 aft. Night 8 22 long 26 36 21 0 42 5 27 18 s. Rogation Sunlrap. 27 34 22 1 18 5m51 19 M. C. T. div. m. n. 0 p. d. Ip . $ p. d. 3 , 28 31 23 1 45 6 53 20 Tu. Day 15 47 long [d ? 29 29 24 2 6 8 6 ¿1 W. ®p.d.$. Jp.d.2f. Cl.s.3m.40s 0n27 25 2 23 9 27 22 Th. Asa. Day. Holy Thurs. b 8 $ 1 24 26 2 38 10 39 23 F. Tr.T.b. 0^^, Ab- $ p.d. ? 2 22 27 2 53 11 40 24 S. B. of Q. Viet. $ p. d. 1/. J) d ? 7 3 20 28 3 9 0 a .30 25 S. ittn. af, "Ss. D d £ 0 59m. [56 m. 4 17 29 3 26 1 19 26 M. <1 ug. 0 ecl. vis. at Gr. $ stat. 5 15 N. se bs. 2 3 27 Tu. Ven. Bede. 3 sets 2 34 morn. 6 12 1 9 a .42 2 46 28 W. £ □ 1/. Clock slow 3m Os 7 10 2 10 45 3 27 29 Th. Bing Charles II res. Jr. 2 41 m. 8 7 3 11 33 4 4 30 F. Oxf. T. ends. D d $ 10 38 aft. 5 4 mo rn. 4 43 9 31 S. Oxf. T. begins. Night 7 48 long 10 2 5 0 8 5 24 M. w. �MAY, 1873. ALMANAC.] 13 May 1st, British Museum closes for a week; on the 8th opens from 10 till 7—reading room 9 till 7. 24th, Queen’s birthday—drink her Majesty’s health and long life. Lunar Influences. 'i Is in The 8th, 12th, 21st, 25th, 30th, Saturn good „ 4th, 10th, 14th, 23rd, 27th, Jupiter x aspect ,, 1st, 5th, 15th, 19th, 27th, Mars with the ,, 1st, 6th, 16th, 21st, 31st, the Sun Moon. „ 2nd, 6th, 15th, 19th, 24th, 28th, Venus Seep. 35. „ 4th, 15th, 19th, 24th, 30th, Mercury The sign Gemini rules Lower Egypt, America, Lombardy, Sardinia, Brabant, Belgium, the West of England, London, Versailles, Mentz, Bruges, Louvain, Cordova and Nuremburg. D. Sun Sun Moon. M. rises. sets. South. WEATHER PREDICTIONS—Mat, 1873. Windy, but fair in general at first. A tendency h. m. h. m. h. m. the the 5th 1 4 34 7 20 4a 3 to rain asjoins Sun approaches Venus. On the 7th the Sun Venus, and from thence to 2 4 32 7 22 4 56 much rain may be expected ; Sth, windy and fairer ; 3 4 30 7 24 5 47 10th to 13th, a stormy, unsettled atmosphere, the E 4 28 7 25 6 34 latter day fairer, with white clouds abounding; 15th 5 4 26 7 27 7 18 and 16th, storms of wind and lightning; 17th, cloudy 6 4 24 7 28 8 1 and cooler; 19th, cold air, rain prevails; 21st to stormy and cool, rain and turbulent 7 4 23 7 30 8 42 23rd, 24th, showers; 26th, prevails,and some rain ; air; cloudy, 8 4 21 7 32 9 23 28th, fa’rer, lightning or aurora at night. The 0 4 19 7 33 10 4 month ends fair, yet cloudy.—-The temperature below 10 4 18 7 35 10 47 the average; and on the 5th, 10th, and 22nd, rain E 4 16 7 36 11 33 and storms prevail. IS 4 13 4 14 4 15 4 16 4 17 4 E4 19 4 ft) 4 21 4 22 4 S3 3 24 3 E3 26 3 27 3 28 3 29 3 30 3 31 3 15 13 11 10 8 7 6 4 3 2 1 59 58 57 56 55 54 53 52 51 7 7 7 7 7 7 7 7 7 7 7 7 7 7 7 7 8 8 8 8 38 morn. 39 0 23 41 1 17 42 2 15 44 3 16 45 4 17 47 5 15 48 6 11 50 7 3 51 7 53 52 8 41 54 9 29 55 10 18 56 11 9 58 0a 2 59 0 56 0 1 51 1 2 46 2 3 38 3 4 27 VOICE OF THE STARS—May, 1873. On the 10th and 11th, Mars will form an evil aspect with Saturn and Uranus ; this denotes violent explosions in mines, and numerous deaths thereby. In France there will be, when Saturn eomes to opposition of Uranus, on the 22nd, military riots and outbreaks, with their usual attendants, deeds of blood and violence. Jupiter, being in the ruling sign of France, will mitigate these evils, as we may hope. On the 3rd the King of Sweden has the Moon joined with Uranus, and opposed by Saturn, on his birthday. For him we can only expect a year of troubles, which will arise from acts of violence in his country. On the 24th we are glad to see the Moon joined with Venus; which imports a year of health, peace and pleasure to all born that day; and this denotes gain and wealth to Old England. Let all born at the time the Sun’s place is afflicted by the malefics, viz,, 23rd January and 26th July, in any year, be on their guard against sudden per sonal troubles and accidents. They will be exceed ingly liable thereto about the 10th and 22nd days. �14 [zadkiel’s JUNE XXX Days. MOON’S CHANGES, &c. D.M. 1? souths 24 souths (J souths $ souths h. m. First Quar. 3rd, 6 Full Moon, lOtb, 10 Last Quar. 17th, 3 New Moon 24th, 9 19 m. 1 aft. 1st 31 aft. 7th 12aft. 13 th Apogee, 2d. Oh. a.—Perigee, 19th Ud. 2h. a.—Apogee, 30d. 6h.m. 25th D. D. I of M. W. h. 3 3 2 2 2 m. 40m 16 51 26 1 h. 5 4 4 4 3 m. 7 a. 47 26 6 46 h. 9 8 8 7 7 m. 2 a. 37 15 54 34 h. 9 9 9 9 8 m. 43m 27 15 6 59 <D I Remarkable Days, Planetary Aspects, &c., <kc. s << 1 J) rises H. W. Long. *.aQ 1 and sets Lon. B. h. m 1 S. TO)ttS. $A,&p.d.Jp. W2f511n 0 6 0m34 2 M. am. $ -0,144° [26 a. 11 57 7 0 54 3 Tu. Wt®. ® 72° 1/, 135° 12 55 8 1 10 4 W. Ember IF. Clock slow Im 58s. ÿ 13 52 9 1 23 5 Th. Boniface. 0 36° £ . [in & 14 50 10 1 36 6 F. 0p.d. ÿ. ÿ 72° If, 135° D ci J 15 47 11 1 47 7 S. © 135° ip. (? sta. Nt. 7 36 loDg 16 44 12 2 0 8 S. Œrinitp Sunbap. 5 135° Ip, 36° J 17 42 13 2 17 9 M. 0 45° <3 . Iÿ sets 11 4aft. 18 39 14 2 35 10 Tu. b p. d. tÿ. 5 at gieatest bril. 19 36 15 3 3 11 W. St. Barnabas. Clock slow 0m 40s 20 34 16 rises. 12 Th. Corpus Christi. $ 144° Ip,If 21 31 17 10 a. 36 13 F. S 36° I£, A ^,45° J. î d 1? 8 22 28 18 11 19 14 S. Ip r. 10 28 a. If sets 11 43 a. [32a. 23 2619 11 49 15 5. 1 Sun. af. ®rin. 5 16u° Ip 2 4 23'20 morn. 16 M. f sets 1 9 morn. Day 16 33 long 25 20 21 0 12 17 Tu. St. Alban.. © 144° Ip , >|< If 26 17 22 0 30 18.W. 2 rises 154 m. Cl. fast 0m 48s 27 14 23 0 45 19 Th. ? p. d. 2f. ÿ gr. Hel. Lat. N. 0 28 12 24 1 20 F. Ac. Q. Viet. Cam. T. e. © A ¿f 29 9 25 1 15 21 S. P. Q. V. © ent. $ 9 25 m. J) <3 J 025 6 £6 ! 1 33 22^ 2 S. af. ®r. 0 150° ip 1 3 27 1 53 23 M. ÿ sets 9 34 a. Clock fast lm 53s 2 1 28 2 21 24|Tu. St. J. Bapt. Mids. Day. £ J 2 58 N. sets. 25 ,W. £ 36° If. If sets 10 58 aft. 3 55 1 9 a. 26 26: Th 0 p. d. J. D d g 11 19 morn 4 52 2 10 7 27iF. ]) ô $ 9 14 morn. Nt. 7 28 long 5 50 3 10 36 28 S. J 72° y. $ souths 1 30 aft. 6 47 4 10 58 29 S. 3 5. af. ®r. St. Peter, ¿f □ Ip. J> 7 44 5 11 14 30 M. $ souths 1 53 a. [ d 2f 9 27 m. 8 41 6 11 29 h. ID. 5m46 6 32 7 22 8 2 9 32 10 36 11 27 0 a. 16 1 0 1 41 2 24 6 3 3 50 4 36 5 26 5m53 6 49 7 53 1 9 10 4 i> 11 0 a. 5 0 58 1 48 2 32 3 13 3 53 4 30 h? 5 / 5 44 �ALMANAC.] JUNE, 1873. J unb 20th, Overseers fix notices of persons who vote for counties. Parties registered need make no new claim unless they have changed residence. Quarter Sessions, last week. Lunar Influences. The 4th, 9th, l§th, 22nd, Saturn \ Is in ,, 1st, 6ch, 10th, 19th, 24th, 29th, Jupiter ) good ,, 1st, 11th, 15th, 24th, 29th, Mars t aspect ,, 5th, 15th, 19th, 30th, the Sun ( with the „ 2nd, 12th, 16tli, 20th, 26th, Venus 1 ’Moon. ,, 5th, 15th, 20th, 26th, Mercury ' Seep. 35. The sign Cancer rules Scotland, Holland. Zealand, Georgia, all Africa, Constantinople, Algiers, Tunis, Am sterdam, Cadiz, Venice, Genoa, York, St. Andrews, New York, Bern, Lubeck, Milan and Manchester. Sun , Siin Moon | M. rises. sets. Sou th. WEATHER PREDICTIONS—June, 1873. I 'h. m. 1 h. m h. m., The month begins with clouds and winds, a’so 3rd, warm and 4th and ’ E 3 50 8 5 5a 13 some thunder. 7th, heat prevails,fair; lightning 5th, ditto; 6th and and and 3 50 8 6 5 56 hail; 9th and 10th, sudden changes, barometer un- ■ 3' 3 49 8 7' 6 37 settied, hail showers. 12th and 13th, windy, rain,' 4 3 48 8 8 7 18 aurora seen; 15th to 17th, the hca. increases, fair 5 3 47 8 9i 7 58 generally; 19th, fair and warm; 20th, heat and thunder prevail 22nd, cooler, cloudy ; 6| 3 47 8 10, 8 40 some thunder; ;26th, slight changes, fair24th, rainy,: generally 7 3 46 8 11’ 9 25 29th and 30th, serious thunderstorms, dangerous E 3 46 8 12. 10 13 lightning —After the 17th heat inereai s. The last 9' 3 46 8 12 11 6 tivo or three days stormy ; then cooler. 2i io 3 45 8 It 3 45 8 12 3 45 8 13 3 44 8 14 3 44 8 E 3 44 8 16 3 44 8 17 3 44 8 ri8 3 44 8 19 3 44 8 20 3 44 8 21 3 45 8 E 3 45 8 S3 3 45 8 24 3 45 8 25 3 46 8 26 3 46 8 27 3 47 18 28 3 47 •8 E 3 48 8 30 3 48 ¡8 13 morn. VOICE OF THE STARS—June, 1873. 14 0 3 14 1 5 Mars retrogrades in Libra till the 8th, and he then 15 2 7 proceeds on in that s'gn till the 25th. He will many troubles to 16 3 8 therein bring in China, Japan,England, and produce disturbances Austria, and other 16 4 6 countlies, for which see p. 21. At the end of the 17 5 0 month, having again entered Scorpio, he will once 17 5 51 more form a square with Saturn, and stir up scenes 17 6 39 of violence in countries under the rule of Aquarius Jupiter, moves peace 18 7 27 and Scorpio. and meetsthis month, aspectsonwhence ably in Leo, only good ; 18 8 14 we may hope that our neighbours in France will be 18 9 3 quiet and enjoy a good time at length, notwith 19 9 541 standing the presence of Uranus in Leo, and Saturn 19 10 47 in Aquarius. The stars shine favourably also on 19 11 42 Rome ; where now we trust there is no presence of child evil mischief called Let 19 0a36 thatpersonsofborn andor near the 23rdthe Pope. and all on January, 19 1 29 on or near the 26th July, be guarded against specu 19 2 20 lations, and beware of hurts to their legs and ankles ; 19 3 7 and let them also be prepared, towards the end oi 18 3 51 this month, for sudden deaths among the members and accidents by water in various 18 4 33 of their family, forms. ways and sundry �16 souths If souths £ souths 2 souths MOON’S CHANGES, &c. D. M. h. m. First Quar. 2nd, 11 Full Moon, 10th, 6 Last Quar. 16th, 8 New Moon, 24th, 10 10 aft. 1st 33 m. 58 aft. 7th 34 m. 13th Perigee, 12d. 51i. m.—Apogee, 19 th 27d. 9h. a. 25 th 0. D. of of W. M. [zadkiel’s JULY XXXI Days. h. 1 1 0 0 11 m. 36 m 11 45 20 50 a. Remarkable Days, Planetary Aspects, &c., &c. h. m. 3 27 a. 3 7 2 48 2 28 2 9 O’s Long. h. m 7 7 6 6 6 16 a. 0 44 30 17 h. 8 8 8 8 8 m. 55 m 52 51 51 53 . J rises H.W. _ and sets Lon. B. h. m 11. Ill. 926 38 7 11a .42 6m 4 1 Tu. $ J51?, □ <?. Day deer. 0 5 2 W. Vis.B. V.M. © 45° 2 ■ Cl.fa.3m 44 10 36 8 11 53 6 46 * 3 Th [Dog days begin. £ d P- d. I? 11 33 9 mo rn. 7 33 6 8 26 4 F. ¡Trans. St. Martin. D d 5 15 a. 12 30 10 0 5|S. O.T. ends. £ p. d. Ijl. Day 16 25 1 13 27 11 0 19 9 29 6 [ S. [ 4 S. af. ®r. Old Mids. D. © 45° If 14 21 12 0 37 10 27 0 11 27 15 22 13 1 7|M. Thomas d Becket. 2 □ If16 19 14 1 31 0a.24 8 Tu. 2 A . $ set 9 15 aft. 9 W. I? 150° If. Clock fast 4m 54s 17 16 15 2 16 1 16 5 10 Th. $ p. d. 2 • 1? rises 8 42 aft. 18 13 16 ris es. 2 11 F. ({ d 1? 2 23 morn. If sets 10 1 a. 19 10 17 9 a. 50 2 54 8 18 10 16 3 42 12 S. $ □ y. 5 72° 2 . Day 16 13 1. 20 5 19 10 37 4 31 13 S. 5 Sun, after ®r. 2 -X * 150° & 21 22 2 20 10 53 5 20 14 M. $ p. d. cf . g sets 11 27 aft. 15 Tu. St.Swithin. 2 gr. elong. W. ¡22 59 21 11 7 5 m44 16 W. 2 rises 19 m. Clock fast 5m 44s ; 23 56 22 11 22 6 35 17 Th. 5 sets 9 6 aft. Day 16 2 long ¡24 54 23 11 39 7 27 18 F. © 36° If. $ sets 8 37 aft. ¡25 51 24 11 58 8 25 19 S. b> rises 8 4 a. Night 8 2 long ¡26 48 25 morn. 9 26 20 S. 6 Sun. af. ®r. © p.d. J?. J d 2 -27 46 26 0 23 10 32 21 M. gp. d. If. 4 s. 9 25 a. [11 40 m. 28 43 27 0 54 11 43 22 Tu. \Magd. © g >? . ? p. d. #, 135° t? 29 40 28 1 37 Oa.46 23 W. 'Clock fast 6m 10s. Day br. 0 42 0SL38 29i 2 32 1 39 1 35 n.: sets. 2 22 24 Th. $ 144° ¿f. D d $ 7 20 aft. 2 32 1 9 a. 3 3 3 25 F. St. James. © p d. J . " 26 S. . A tn "ft 0 0 P-d. H? "*1 3 30 2 9 20 3 38 27'S. 7 S. af. j) d If 2 56 m. ’[54 a. 4 27 3| 9 35 4 10 28:M. 2 rises 10 m. Cl. fast 6 m 12s 5 24 4i 9 48 4 43 29 Tu. © d W,45° 2,2 45°$. Nt. 8 30 1. 6 22 5 10 0| 5 17 30 W. ? 144° 1?, 72° 7/. $ stationary 7 19 6 10 111 5 51 QI TV. L. 144° If X e.An+V.0 18 « 1 -7 >71 1 A OA itm C 31 Th. I? 144° If. $ souths 11 18 aft. �ammanaci] JULY, 1873. 17 July. Dividends due 6th, paid the 8th. Insurance must be paid this day. 20th, Kates, &c., due 6th April, must be paid, or votes will be lost. Lunar Influences. Is in The 2nd, 6th, 14th, 19th, 28th, Saturn good 4th, 8th, 17th, 21st, 26th, Jupiter aspect 9th, 13th, 22nd, 27th, Mars with the 5th, 14th, 18th, 29th, the Sun Moon. 1st, 11th, 15th, 20th, 25th, 30th, Venus 1st, 7th, 16th, 21st, 26th, 31st, Mercury See. p. 35. The sign Leo rules France, Italy, Bohemia, Sicily, Rome, Bath, Bristol, Taunton, Portsmouth, Cremona, Prague, the Alps, Apulia, Ravenna, Philadelphia, Chaldea to Bassorah. D. i Sun Sun Moon M. rises. sets. South. 10 3 11 3 IS 3 E4 14 4 15 4 16 4 17 4 18 4 19 4 E4 21 4 22 4 23 4 24 4 25 4 26 4 E4 28 4 29 4 30 4 31 4 57 8 58 8 59 8 08 1 8 28 38 58 68 78 88 10 8 11 8 12 8 14 7 15 7 17 7 18 7 20 7 21 7 22 7 24 ¡7 WEATHER PREDICTIONS—July, 1873. Thunder storms and mischievous lightning will commence the month: dashing rains prevail. 3rd to the 5th, smart showers and some squalls; 6th and 7th, warm and fair, large white clouds prevail, and some thunder; 8th to 11th, unsettled, clouds and showers frequent; 12th to 14th, fair, warm air, St. Swithin showery; 16th to 18th, fair generally, 20th to 22nd, cloudy, some dashing rains and thunder; 24th to 26th, rainy, cool air; 27tb, fairer; 29th to the end, unsettled, sudden heavy rains frequent.— A fair summer month; good harvest weather; not very hot, however. 13 mo rn. VOICE OF THE STARS—July, 1873. 13 0 54 The benefic Jupiter enters Virgo on the 7th day; 12 1 55 hence Turkey, Paris, Lyons, &c., will have peace. 11 2 53 But, although Saturn quits Aquarius on the 13th, we 10 3 46 still find Uranus ruling over France; and, no doubt, punishes that to 9 4 36 he thereinhelpless men of nation for its cruelties are Africa. 8 5 24 wards the crystal, the greatest sinCruelty is, we told in the against Heaven. 7 6 12 And undoubtedly it seems so, as being the most 6 7 1 directly opposed to the religion of love. Mars flames 5 7 51 potently from Scorpio, his house, all this month; 4 8 42 and on the 12th day he will be in square to Uranus. as also in 2 9 36 Mischief may tl en be looked for in France, accidents Barbary, and other places (see p. 23) ; and 1 10 30 abound then in Liverpool. Near this petiod there 0 11 23 | are some ill transits for the Geiman Emperor; who 59 0al4 ' may expect this summer to suffer thiough females. 57 1 2 ! The above aspect of Mars will bring troubles and 56 1 48 I family losses to all born on the 28th July and near it. born to the August will 54 2 30 iI Those health from the 22ndsuccess; 28thwill all who have and general as 53 3 11 ! were born with the end of Leo, or first degrees of 51 3 50ij Virgo rising, or with the Moon in those parts of the 50 4 30l| Zodiac. Let them, therefore, push their fortunes, ’ 48 5 11 and ensure prosperity. �18 MOON’S CHANGES, &c. First Quar. 1st, Full Moon, 8th, Last Quar. 15th, ¡New Moon, 23rd, ¡First Quar. 31st, h. m. D.M. 2 29 aft. 152 aft. 1st 4 41m. 1 30 m. 7th 3 48 m. 13th Perigee, 9<1. llh. m.—Apogee, 19th 25th 2 Id. 5h. m. D. D. of of M. w. [zadkiel’s AUGUST XXXI Days. Ipsouths ^.souths ¿souths J souths 11. 11 10 10 10 9 m. 21a. 55 30 5 40 Remarkable Days, Planetary Aspects, &c., &c. h. tn. 1 47 a. 1 28 1 9 0 51 0 32 h. m. 6 5 5 5 5 3 a. 51 41 31 22 h. m. 8 56 m 8 59 9 4 9 9 9 13 0’s f D rises H. W. J rises H. W. Long. and sets Lon. B. m, h o / I 1 h. nl> h.- m9ft 14 8 10 a.4')i 6m45 1 F. hammas Day. \ d $ 11 46 a 0 «« 10 11| 9110 59 7 26 2 s. Dpd. ¿. Day break 1 36 9 10 11 25 8 21 11 3 5. 8 S. af. ®r. 5 -X- Î 0 9 31 6 11 12 4 M. ? p. d. Ip. y rises 3 66 morn. 12 9 cl. 4 12 morn. ¡10 44 5 Tn. 9 150° Ip. Twilight ends 10 24 13 1 13 0 58 11 67 72° Ip. Cl. f. 5m 36s 14 6 W. Transf. 9 1 a. 1 7 Th. Narneof Jeszts. $ 36° iff. h ô b 14 69 14 2 56 15 3 37 1 55 [9 30 m. F. Ip sets 3 5 m. 8 54 16 rises. 2 45 9 S. ? 135° ¿. If. sets 8 17 aft. 61 17 8 a. 56 3 33 9 Sun. aft. ®r. p. d. iff 72° Iff 10 49 18 9 12 4 16 11 M. J sets 10 3 a. Dog days end 47 19 9 28 4 69 12 Tu. ©□<?. ? p. d. If, 45° P 44 20 9 44 5 44 13 VV. 0 Ö ? • Î -X-^. 3 □ <? 2 6m 7 42 21 10 14 Th. $ rises 1 3 mom. Day 14 38 1. 15 F. Assump. B. F. M. Nt. 9 26 long 22 40 22 10 251 6 61 16 S. $ rises 4 35 m. Iff son. 11 0 m 23 37 23:10 55 7 40 24 35 24 11 34 8 44 17 !S. 10 Sunhap after ®rin. $ 36° $ 5 lb M. tg. rises 3 6 m. Clock fast 3m 35s 25 33 25 morn. 10 19 Tu. 0 p. d. ÿ . J p. d. Ip • J d Î 5 26 31261 0 24 11 27 20 W. 0 150° • h sets 2 13 m. [28 m. 27 29 27 1 26 Oa.37 21 Th. î p. cl. & . D 6 Iff 4 42 morn. ¡28 26 28 2 34 1 27 1Î 12 F. I If. sets 7 3 ) aft. Nt. 9 51 long 29_ 2429 3 45 23 S. 1 (J p. cl. I?. £ stat, j) <3 If. 8 52 0Hß22N. sets, i 2 46i " ' 24 S. 11 Sunttag after ®rinttp. St B. [a. 1 20 1 7 a. 56 3 18' 2 18 2 8 8J 3 47 -X-1?. Clock fast lm £ 2s 25 M. 3 16 3 8 20( 4 16 26 Tn. 0144° Ip. Day 13 51 long * 27 W. J sets 9 23 a. Night 10 10 long 4 14 4 8 31 4 4‘ St. Augustine. J rises 1 21 morn. 5 12 5 8 45 5 14 28 Th.____________________ 6 10 6 9 29 F. Si. John Baptist beh. J 45° If. 7 3O1S.? 8 >?■ " ' - " 42 aft. -----m 1 31 5. 12 Sun. after ®r. $ sou. 10 51 m.8 �AUGUST, 1873. ’•] August.—First two Sundays’ lists of electors on church doors. 20th, last day for claim to vote, or leaving notice of objections. Rates, &c., due 1st March to be paid. Lunar Influences. The 2nd, 11th, loth, 25th, 29th, Saturn T Is in „ 1st, Sth, 13th, 18th, 23rd, 28th, Jupiter good ,, 6th, 10th, 19th, 24th, Mars I aspect ,, 3rd, 12th, 17th, 28th, the Sun [ with the „ 9th, 13th, 18th, 24th, 29th Venus I Moon. ,, 4th, 12th, 16th, 21st, 26th, 31st,Mercury > See p. 35. The sign l-'irpo rules Turkey, Mesopotamia, from the Tigris to the Euphrates, Jerusalem, Candia, Silesia, Croatia, Bagdad, Babylonia, Thessaly, Corinth, the Morea, Paris, Lyons, Toulouse, Basil, Switzerland, Reading, West Indies. D. 8 an s un Mo on M. riijes. Sets. South. m. 47 5a 54 45 6 41 44 7 32 42 8 29 40 9 30 38 10 34 37 11 37 35 mo rn. 33 0 37 31 1 34 29 2 27 27 3 18 25 4 7 23 4 57 21 5 47 19 6 39 17 7 32 15 8 26 13 9 19 11 10 11 9 10 59 7 11 45 5 0a29 3 1 10 1 1 49 59 2 29 57 3 9 54 3 51 52 4 35 50 5 21 48 6 16 h. m. h. m. 1 4 24 E4 44 54 64 7 4 84 94 E4 11 4 12 4 13 4 14 4 15 4 16 4 E4 18 4 19 4 20 4 21 4 22 4 23 5 E5 25 5 26 5 27 "o 28 5 29 5 30 5 E l5 25 7 27 7 28 7 30 7 31 7 33 7 35 7 36 7 38 7 39 7 41 7 42 7 44 7 46 7 47 7 49 7 50 7 52 7 53 7 55 7 57 I7 58 7 07 1 7 37 5 ¡6 66 86 96 11 6 13 6 h. WEATHER PREDICTIONS—Avgust, 1873. The 1st and 2nd days heat prevails; 3rd to 5th, cloudy, some rain; 7th, showers; 9th and 10th, fair and warm ; 12th and 13th, heat and thunder gene rally, dangerous lightning; 14th to 18th, settled and fair, good harvest weather in general, ] Sth and 20th, rainy, unsettled; 21st and 22nd, fairer; 23rd, some thunder about; 25th and 26th, cloudy, cool air; 27th to 29th, fair; 30th, heavy, dashing rain, and haii also; 31st, warm air.—A flair month generally, except about the 12t7i and 13i4 days. VOICE OF THE STARS—Avgust, 1873. The Emperor of Austria has an unfortunate biith- ! day, since we find Mars in square to his Sun; which ! gives him quarrels with his neighbours, and some sudden changes in his affairs. The King of Bavaria | has the Sun joined with Jupiter on the anniversary 1 of tbe day when he was born. This will bring him hea th, and is good influence for his affairs genera lv. It will render him rather more peaceful than usual. Mars flames fiercely in Scorpio, and we may look for news of outbreaks in Barbary, Norway, Syria, &c. But Turkey flourishes, and Paris is peaceful. The retrograding of Saturn in Capricorn seems to destroy the equanimity of Greece. On the 30th day Mars will leave Scorpio, and, entering Sagitta ius, will soon begin to trouble Spain with violence and bloodshed. All born from the 28th August to the 4th September will now flourish and enjoy health I Those born on the 12th August must beware of fire, ! and take care to avoid fevers, and hurts or accidents | to the delicate parts of the person. This transit of Mars through Scorpio will bring mischief to the docks, j and collisions, &e., in and near Liverpool, where there will be many bankruptcies, and an abundance I of fraud and knavery practised. I �20 SEPTEMBER XXX Days, MOON’S CHANGES, &c. D.M. h. m. Pull Mood, 6th, 9 9 aft. Last Quar. 13th, 3 40 aft. 1st New Moon, 21st, 5 51 aft. 7th First Quar. 29 th, 2 56 aft. 13th Perigee, 6d. 8h. a.—Apogee, 19th 25th 20d. 8h. m. D. D. of of M. w. [zadkiel’s »2 souths If SOUths cf souths J souths . m. Ila. 46 22 58 34 Remarkable Days, Planetary Aspects, &c., &c. h. 0 11 11 11 10 m. 10 a. 51m 32 14 55 h. 5 5 4 4 4 m. 13 a. 5 58 52 46 h. 9 9 9 9 9 m. 20m 25 30 35 40 D rises H.W. Long. si and sets Lon. B I__ _ B. h. m. h. m. © / 1 M. Giles. 0 p. d. 1/. ris. 2 16 m. 9W 4 9 10 a. 40 7m32 2 10( 11 43 8 47 2 Tu. I? sets 1 18 m. Clock si. 0m 31s 10 11 1 11 morn. 10 16 3 W. J <5 Ip 5 21 aft. Day br. 3 12 2 11 43 4 Th. O 3 If, 135° T?. Night 10 40 1. 11 59 12 1 12 57 13 2 33 Oa.48 5 F. Old Bartholomew. $ 150° Ip 6 S. J p. d. $, A . Twi. ends 8 38 13 55 14 rises. 1 44 75. 13 Sun. af. ®rin. Enur. 0 36° Jg 14 53 15 7 a.16 2 29 2 36° 15 52 16 7 31 3 12 8 M. AcWw. B. V. M. 5 144° Ip . 9 Tu. If rises 5 3 m. Cl. si. 2 m 51s [2f 16 50 17 7 47 3 54 17 48 18 8 4 4 35 10 W. 2 3$. Day deer. 3 37 11 Th. £ sets 8 51 a. Night 11 7 long 18 47 19 8 27 6 13 19 45 20 8 54 5 54 12 F. g □ 3'. 2 rises 1 52 morn 20 44 21 9 30 6m 15 13 S. ¿J' A $. Day 12 45 long 3 14 s. 14 55. a. ®iin. Holy Cross. 2 in S3 21 42 22 10 18 7 8 D-X-24 0 42 aft. 22 41 23 11 17 8 15 M. $ 3 4, 36° <J45°I?. gp.d. 2f 23 39 24 mo rn. 9 39 16 Tu. 0 45° 24 38 25 0 25 11 10 17 W. Ember Week. J 3 Ig 1 27 aft. 25 37 26 1 36 Oa .22 IS Th. 7f 36°$. 3 52 83 morn. 26 35 27 2 46 1 12 19 F. 0 A Ip . Clock slow 6m 21s 27 34 28 3 57 1 49 D 3 3 2 a. 20 S. $ 36° J 11 5m. 28 33 N. se ts. 2 19 21 s. 15 Sun. after ®r. 5 22 M. 0 ent. === 11 35 a. $ rises 5 30 m 29 32 1 6 a .28 2 47 0A30 2 6 39 3 16 23 Tu. 0 36° 2 • Day 12 6 long 1 29 3 6 51 3 44 24 W. 0 p. d. $ . 2 150° Ip • <? □ 4 2 28 4 7 7 4 12 25 Th. 0 3 g . 2 rises 2 27 morn. 3 27 5 7 27 4 41 26 F. St. Cyprian. Clock slow 8m 46s 4 26 6 7 53 5 13 27 S. £ 72° $. Night 12 10 long 28 s. 16 S. a. ®r. 0 p. d. $ . J 3 <? 5 25 7 8 32 5 50 29 ,M. Michaelmas D. 2 144° Ip [7 10 m 6 24 8 9 25 6m 11 30 Tu. St. Jerome. Ip station. ¿f 36° Ip 1 7 23 9 I10 36 7 5 �SEPTEMBER, 1873. LALMANAC.J 21 September 1st. Last day for Overseers to send lists to Clerk of Peace. British Museum closes. 8th, Opens from 10 till 4. Insurance due 30th instant and India bonds. Lunar Influences. The 7th, 11th, 21st, 26th, Saturn 1 Is in 2nd, 10th, 15th, 20th, 25th, 30th, Jupiter good 4th, Sth, 17th, 22nd, Mars k aspect 2nd, 10th, 15th, 27th, the Sun with the 8th, 12th, 17th, 23rd, 28th, Venus Moon. __ ... 35. 10th, 15th, 21st, 27th, Mercury See p. The sign Libra rules China, Japan, parts of India near „ China, Austria, Bactriana, Usbeck, Upper Egypt, Livonia, the Caspian Sea, Vienna, Lisbon, Antwerp, Frankfort, Spires and Charleston. tD. Sun Sun Moon M rises. sets. South. WEATHER PREDICTIONS.—September, 1873. i h. tn. h. m. h. m. Fair and warm at first. 3rd and 4th, thunder 1 5 14 6 46 7a 14 storms prevalent; 6th, rainy; 7th to 9th, fair in 2 5 16 6 43 8 15 general; 10th, showers; 12th and 13th, windy, ra 3 5 17 6 41 9 17 ther unsettled; 15th and 16th, a stormy period, <4 5 19 6 39 19 18 lightning and meteors. 17th and 18th, fairer; 19th, fair; and 23rd, 5 5 21 6 37 11 16 cloudy, cool air; 20th and 21st, storms22nd dangerous warm ; 24th and 25th, thunder and 6 5 22 6 34 morn. lightning; 27th and 28th, fair; 29th and 30th, E 5 24 6 32 0 12 clouds and heavy rains prevail. — The first week fair 8 5 25 6 30 1 5 and u-arni; the month, in general (except about the 9 5 27 6 28 1 56 15th and 16th), favourable for harvest work. 10 5 11 5 12 5 13 5 iE 5 15 5 16 5 17 5 l18 5 5 20 5 E5 22 5 '23 5 24 5 25 5 826 5 127 5 |E 5 ¡29 5 B0 6 29 6 30 6 32 6 33 6 35 6 37 6 38 6 40 6 41 6 43 6 44 6 46 6 48 5 49 5 51 5 53 5 54 5 56 5 57 5 59 5 15 25 23 21 18 16 14 12 9 7 5 2 0 57 55 53 51 48 46 44 42 39 2 47 3 39 4 32 5 26 6 21 7 15 8 7 8 57 9 44 10 27 11 9 11 49 0a29 1 8 1 50 2 33 3 20 4 10 5 5 6 3 7 5 VOICE OF THE STARS—September, 1873. The malefic Saturn hangs about the 26th degree of the sign Capricorn, in which the Moon was found when the Emperor of Germany was born. This will bring him troubles and some sickness of a lingering nature. But as Jupiter was on his ascendant on his last birthday, it may be hoped it will be nothing very serious. In fact, the terminus seems to extend to the Sun’s conjunction with Saturn, about the 79th year. The King of Sweden has Jupiter coming to his ascendant; which will mitigate his normal condi tion of grief and vexations. On the 15th day Mars will pass the ascendant of the King of Italy. Let him avoid dangers to his person at that time; hurts in hunting, more especially. He has, however, M.C. trine Sun = 52° 48', lately gone by; and this will bring honoursand advantages to Italy. He will be very much given to fight and quarrel. Jupiter in Virgo gives peace to Paris. But Mars in Sagittarius brings Spain quarrels and bloodshed. Saturn in Capricorn troubles Greece, Oxford, Brussels, &c., &c., and all born on the 4th to 10th September flourish. Those born in mid-January suffer. �22 OCTOBER XXXI Days. MOON’S CHANGES, &c. h. m. D.M. [zadkiel’s ¡2 souths H. souths $ souths ? souths h. 5 31 m. 1st 6 25 m. 7th 7 10 55 m. 13th 6 6 0 10 m. Perigee, 5d. 7h. m.—Apogee, 19th 6 25th 5 17 d 4h. a. m. Full Moon, Last Quar. NewMoon, First Quar. 6 th, 13th, 21st, 29 th, D. D. of of M. w. Remarkable Days, Planetary Aspects, &c,, &c. 10 a. 47 24 1 38 h. 10 10 9 9 9 m. h. m. 0’s &o D rises H.W. 36 m 17 58 39 19 4 4 4 4 4 40 a. 35 30 26 22 h. 9 9 9 9 9 m. 44 m 48 52 55 59 <o 1 » and sets Lon. B A h. Hl, h. irt 8=^=22 10 morn. 8m 2? 1 w. Remigius. Cam. Term begins 0 10 3 5p.d.l[. Cl. si. 10m 9 21 11 0 2 Th. rises 0 13 m. D. br. 4 13 [43s 10 20 12 1 31 11 32 3 F. 2 Oa.34 11 19 13 3 4 S. 0 72°^. \ sets 11 5 aft. 12 19 14 4 34 1 32 5 s. 17 Sunbap aftrr 0huutp 2 13 18 15 rises. 2 Op. d.2|. <?135°$ 6 M. 7 Tu. 2 135° T? . 5 p. d. 2 • Day dec. 5 23 14 17 16 6 a. 7 2 43 15 16 17 6 26 3 25 8 W. « 36° 21. Cl. si. 12m 29s. 8 in 5 9 Th St. Denys. £ □ 1? . Day 113 long 16 16 18 6 52 4 10 F. Oxford Term begins. 0 p. d. ? 17 15 19 7 24 4 43 9 5 25 11 S. Old Mich. Day. $ 36° $. 21 rises 18 14 20 8 5 5m48 12 s. 18 S.af. ®ri. Least twi. [3 36 m. 19 14 21 9 13 M. Trans. K. Edw. $ sets 8 9 aft. 20 13 22 10 11 6 36 10 8a. 21 13 23 11 22 7 40 14 Tu. 2 ris. 3 21 m. } 15 W. ®72°W. 2d,&P-d. 21. Mt.l3|22 12 24 morn. 9 12 16 Th. $ 45° 2 • Clock s. 14m 26s. [20 1. 23 12 25 0 34 10 43 24 12 26 1 45 11 54 17 F. Etheldreda. $ sets 5 22 aft. 18 S. St. Luke. $□$. ])d2197m. 25 11 27 2 56 0 &. 3S 4 1 I« 0 □ b- 2 Ab45°$ 26 11 28 4 19 S. 19 S. a. 20 M. 2 rises 3 39 m. Night 13 40 1. 27 11 29 5 13 1 46 28 11 N. sets. 2 12 21 Tu. g 72° b • Day 10 17 long 29 10 1 5 a. 14 2 43 22 W. 5 p. d. J£. D d $ 11 44 aft. 23 Th. tjt rises 10 59 a. Cl. si. 15m 36s oiriio 2 5 31 3 14 1 10 3 5 56 3 44 24 F. b sets 9 48 a. 21 rises 3 0 m. 2 10 4 6 31 4 IS 25 S. Crispin. Night 13 58 long 3 10 5 7 19 4 56 26 «. 20 Stinifap afttr ®x(nitp 4 10 6 8 23 5 32J 27 M. »¿21. J d ^2 16 morn. 28 Tu. 150° $. £ p. d. b • D d b 8 34 5 10 7 9 41 5m55 7 6 5a 29 W. $ sets 8 2 aft. Cl. si. 16m 10s [m. 6 10! 8 11 7 10 9 morn. 8 14 30 Th B -X-i? • 2 rises 4 9 morn8 10 10 0 34 9 48 * souths 6 14 morn. 31 Fr. ? -X $ • Long. �OCTOBER, 1873. ALMANAC. 23 October 1st to 15th, Burgess lists to be revised. Insu rance to be paid by 13th. Dividends payable on 14th, 15th; Quarter Sessions. Lunar Influences. The 5th, 8th, 18th, 23rd, Saturn \ Is in „ 8th, 12th, 18th, 23rd, 27th, Jupiter i good ,, 2nd, 6th, 16th, 21st, 31st, Mars ( aspect ,, 1st, 10th, 15th, 26th, goth, the Sun ( with the „ 7th, 12th, 18th, 23rd, 28th, Venus } Moon. ,, 1st, 11th, 16th, 22nd, 28th, Mercury J Seep. 35. The sign Scorpio rules Barbary, Morocco, Norway, ancient Palestine, a part of Syria, Valentia, Catalonia, Messina, Frankfort, Cappadocia and Liverpool. D. 1 Sun Sun Moon M. rises. sets. South. h. 16 26 36 46 E6 66 76 86 96 10 6 11 6 E6 13 6 14 6 15 6 16 6 17 6 18 6 E6 20 6 21 6 22 6 23 6 24 6 25 6 E6 27 6 28 6 29 6 30 6 31 6 m h. 25 45 65 75 95 11 5 12 5 14 5 16 5 17 5 19 5 21 5 23 5 24 5 26 5 28 5 29 5 31 4 33 4 35 4 36 4 38 4 40 4 42 4 43 4 45 4 47 4 49 4 50 4 52 4 54 4 m. h. m. 37 8a 21 35 9 0 32 9 55 30 10 48 28 11 40 26 morn. 23 0 32 21 1 25 19 2 19 17 3 14 15 4 11 12 5 7 10 6 1 8 6 53 6 7 41 4 8 25 1 9 8 59 9 48 57 10 28 55 11 7 53 11 48 51 0a31 49 1 17 47 2 7 45 3 1 43 3 57 41 4 56 39 5 54 37 6 50 35 7 44 34 8 36 WEATHER PREDICTIONS—October, 1873. Changes at first and meteors at night; 4th warm ; 6th fair and warm; 7th cloudy7, some showers; 9th and 10th cloudy, showery and windy; 11th to 13th fair generally; 15th fair, white clouds prevail; 16th misty and damp air; 18th and 19th cool air, rainy and windy; 21st to 23rd fairer, seasonable; 24th to 26th tolerably fair; 27th windy, meteors at night; 28th cloudy, cool and rather unsettled ; 30th and 31st cool, cloudy, windy.—A seasonable month ; no extreme of weather, except on and about the YDth. VOICE OF THE STARS—October, 1873. .Again is the evil star Saturn stationary in Capricorn. Therein he brings all kinds of sore troubles for the lands ruled by that sign : these are chiefly India, Mexico, parts of Persia, about Circan, &c., Greece, Oxford and Bulgaria. Now we know that Mexico has been completely revolutionized since he has been in the sign; and in India many troubles, of most serious character, have arisen, such as the Pooka rising ; where full twenty villages have been utterly destroyed and 65 poor wretches have been blown away fiom guns, to convince the people of the paternal nature of English government. Also the murder of the Governor General of Indiahas occurred. In Persia a grievous famine has raged ; Bulgaria has been the scene of very numerous grievances. Oxford has been unlucky in many ways, and Greece only has Either to escaped. On the 15th a conjunction of Jupiter and Venus, in the 21st degree of Virgo, will benefit Paris, Turkey and the West Indies, &c. Let all born on or near the 16th January, any year, beware of colds and troubles through old persons, buildings, landlords, &c. Those born the 13th August will gain in health and wealth. Those born near the middle of June will be liable to losses and hurts the first week of this month. �24 NOVEMBER XX]C Days. MOON’S CHANGES, &c. D.M. b souths h. m. h. m. Full Moon 4th, 3 48 aft. 1st 5 12 a. Last Quar. 12 th, 0 48 m. New Moon, 20th, 3 37 m. 7th 4 50 First Quar. 27th, 8 13 m. 13th 4 28 6 Perigee,2d. lh. a.—Apogee.lid. 19th 4 9h.in —Perigee, SOd 3h. in. 25th 3 45 [zadkiel’s If souths J souths ? souths * h. 8 8 8 7 7 h. Hl. h. m. 4 17à. 1 0 3m 4 12 1 0 7 4 8 1 0 11 4 4 1 0 16 3 59 1 0 21 a> D. D. bo Remarkable Days, ®’s <1 J rises H.W. Planetary Aspects, &c., &c. Long. JDQ and sets Lon. B. M w. « h. m. h. mJ 1 s. All Saints. 0 45° 9 P. d. 21 91Î110 11 2m. 4 llmlO 2 s. 21 Sun. at ®r. Mich. T.b. 0 □ H 10 10 12 3 32 Oa. 10 3 M. H r. 10 16 aft. Cl. slow 16m 18s 11 10 13 4 59 0 56 4 Tu. D ecl. partly vis. at Gr. D. hr. 5 5 12 10 14 rises. 1 38 5 W. Night 14 38 long 13 11 15 4 a. 49 2 20 6 Th. Leonard. § 72° If, p. d. $ 1 14 11 16 5 19 3 7 F. © 72° b • b pets 8 57 aft. 15 11 17 5 57 3 41 8 8. Cam. T. div. noon. C'J. si. 16m 6s 16 11 18 6 50 4 22 9 5. 22 Sunhap after ®rf. B. of P. of IE 17 12 19 7 54 5 4 10 M. 24 45°W. ?72°W. 8 A W 18 12 20 9 5 5 51 11 Tu. St. Martin. J ÿ 6 43 morn 19 12 21 10 18 6m 14 12 W. 5 45° b • 71 rises 2 3 morn 20 13 22 11 30 7 9 13 Th. Britius. 0 p.d. W' f sets 8 3 a. 21 13 23 morn. 8 28 14 F. Î □ b • Clock slow 15m 22s 22 14 24 0 41 9 49 15 S. Machutus. D 21 2 35 morn 23 14 25 1 51,10 56 16 3. 23 Sun. af. ®r. 8 45° 2 . H sta. 24 15 26 3 0 11 51 17 M. Hugh. $ rises 5 5 morn 25 15 27 4 10 Oa.32 18 Tu. D ô 2 2 57 m, Twi. ends 6 5 m. 26 16 28 5 23 1 8 19 W. 27 17 29 6 38 1 43 20 Th. 0 ecl. inv. at Gr. 0-X-b • <? 8 h 28 17 N. sets. 2 15 21 F. D <5 8 2 48 aft. Cl. si. 13m 53s 29 18 1 4 a. 30 2 49 22 S. St. Cecilia. $ seta 4 42 aft. 0119 2 5 15 3 23 23^. 24 Sunbap after Œrfnftp. St. Clem. 1 19 3 6 15 4 0 24 M. ? □¥, 5 45° <7. D ô Z 10 0 a. 2 20 4 7 29 4 40 j 26. Tu. Mich. T. ends. 0 p. d. b 3 21 5 8 54 5 26 26 W. 0 p. d, J1. 8 45° b- 2 45° 21 4 22 6 10 20 5 m52 ! 27( Th. p. d. b. sou. 4 28 m. 8 in 5 22 7 11 46 6 52i 28 ! F. ? souths 0 11 a. Cl..si. 11m 45s 6 23 8 morn. 8 2 29| S. ©p.d.$ . 8 AH, 72° 21 . 2 72°b 7 24. 9I 1 12, 9 20 10 S. 1 3. in •a». 0 rf J • 5 P- d T? 8 25 10 2 36 10 33 m. 57m 37 17 57 37 �NOVEMBER, 1873. VLMANAO.] November 1st, Borough Councillors elected. 9th, Mayor ad Aidermen elected Birthday of the Prince of Wales. Lunar Influences. Is in The 2nd, 5th, 15th, 19th, 28th, Saturn good ,, 5th, 9th, 14th, 20th, 24th, Jupiter aspect „ 4th, 14th. 19th, 29th, Mars with the ,, 9th, 14th, 25th, 29th, the Sun Moon. ,, 7th, 12th, 17th, 23rd, 27th, Venus ,, 1st, 11th. 16th, 21st, 25th, 29th, Mercury See p. 35. The sign SagittariMs rules Arabia Felix, Spain, Hungary, parts near Cape Finisterre, Istria, Dalmatia, Tuscany, Moravia, Sclavonia, Cologne, Avignon, Buda and Nar bonne. ~8 D. un 1S un Moon M. ri ses. S(its. South. ¡WEATHER PREDICTIONS—November, 1873. h. m. h. 16 E6 36 47 57 67 77 87 E7 10 7 11 7 12 7 13 7 14 7 15 7 E7 17 7 18 7 19 7 20 7 21 7 22 7 E7 24 7 25 7 26 7 27 7 28 7 29 7 E7 56 4 5« 4 59 4 14 34 54 64 84 10 4 12 4 14 4 15 4 17 4 19 4 21 4 22 4 24 4 26 4 27 4 29 4 31 4 32 4 34 3 36 3 37 3 39 3 40 3 42 3 43 3 45 3 m. 32 30 28 26 25 23 21 20 18 16 15 13 12 11 9 8 6 5 4 3 2 0 59 58 57 56 55 55 54 63 m. The month begin? fair and. mild ; 2nd cool and rainy; 7th air; 9a27, changeable; 4th and 5thwindy; lltlicloudy, cool cold, 12th 10 17 9th and 10th unsettled, ; 14th co’d, and and snow ; some snow in the month fog 11 91 16th rain, unsettled, many changes; 18th and 19th morn.■ fair for the season, mild air; 2dth stormy, colder, 0 2I some snow showers : very high winds ; 22nd and 23rd 0 57'.more temperate; 24th and 25th stormy, snow fa'ls ; 26th and 27th at intervals; 29th 1 55J and 30th stormv still windy, fair air —A fair month, and cold, frosty 2 53'\rather dr</; bitt very stormy and unsettled about the 3 50 Eclipse of the San. 4 44 5 34 j VOICE OF THE STARS—November, 1873. 6 21 The furious Mars is now raging in Capricorn; and 7 4 I bringing bloodshed in all those places under the rule see p 27. On last month he 7 45 I'Of that sign;first house, with athe 7th popular Prince, entered the certain 8 25 | whom I counsel to be very guarded about his health 9 5 at present; as the moon on the 9th will be in opposi 9 45 tion of Mars, and this evil aspect falls opposite to the 10 27 place of Mars at birth. He is moreover “ liable to 11 13 inflammatory comp'aints,” as stated page 7 of the ; “Handbook of Astrolozy,” vol. However, as 0a 2 Jupiter draws up to the place of II. Moon, I trust * the 1 0 55 he will escape anything serious at this period. On 1 1 52 I the 20th there will be a conjunction of Saturn and 2 50 Mars in the 29ch degree of Capricorn. Fortunately 3 49 we find Jupiter in trine aspect thereto, which miti-, mischief. Yet will they rain down storms, 4 46 gates their earthquakes and warlike doings on the tempests, 5 40 i people ruled bv Capricorn, and partly those under the 6 31 rule of Aquarius. On the 16tn Uranus stationary in 7 21 the ruling sign of France opens up a new list of 8 9 troubles, accidents and deeds of violence therein. 8 58 Births on the 1st to 3rd August will suffer by | deaths of relations. h. C �DECEMBER XXXI Days. [zadkiel’s MOON’S CHANGES, &c. D. M. \ souths H. souths (J souths 2 souths h. m. h. m. h. m. h. m. 1. m. Full Moon, 4th, 4 20 m. LastQnar. 11th, 9 54 aft. 1st New Moon, 19th, 6 49 aft. 7th First Quar. 26th, 4 5 aft. 18th Apogee, 12d. 6h m.—Perigee, 19 th 24d. 9h. a. 25th D. of w. 3 3 2 2 1 23 a. 2 41 20 59 Remarkable Days, Planetary Aspects, &c., &c. 7 6 6 6 5 16m 55 34 12 51 3 3 3 3 8 <D hr 55 a. 50 45 39 34 10 10 10 10 10 27m 34 41 49 58 I I ®’s J rises H.W. Long. 00 and sets Lon. B. * <= h. m. h. m 1 M. $ p. d. <?. f r. 8 26 a. ? in p. 9 t 2R 11 4m 1 llm35 2 Tu. © A 72r 4. Daybr. 10 26 12 5 29 Oa.28 3 W. b sets 7 25 a. Twi. e. 5 56 [5 43 11 27 13 6 55 1 16 4 Th. If rises 0 55 m. Clock si. 9m 29s 12 98 14 rises 2 2 5 F. <? sets 8 12 a. Day deer. 8 35 13 29 15 4 a »6 2 46 6 S. Nicholas. ® 45° 1?, $ g I£I 14 30 16 5 35 3 28 7 5. 2 Sunbap tn ^biunt. J p. d. 15 31 17 6 45 4 11 8 M Con. B. V. M. £ p. d «S'. D d $ 16 32 18 7 59 4 51 9 Tu. P- d.$. ? >|< I?, * 2£. %J72 17 33 19 9 13 5 33 0 W. ? 6 ? • 5 stat. Night 16 9 long 18 34 20 10 25 5m55 11 Th. ? 72° . Cl. slow 6m 24s 19 35 2! 11 34 6 42 12 F. 3,135°2{. 5p. d.<J. J <5 If 6 6 a. 20 36 22 morn. 7 31 13 S. Lucy. $ rises 6 27 morn 21 37 23 0 43 8 35 11 s. 3 Sun. in "abb. $ p. d. 22 38 24 1 52 9 41 15 M. 5 rises 6 1 morn. Day 7 47 long 23 39 25 3 4 10 41 16 Tu. Cam. T. ends. ® 135°#, 36c 1?. $ 24 40 26 4 18 11 38 17 W. Ember IF. Oxf. Term, e. [p. d. H 25 41 27 5 34 Oa.25 lb Th. ? A #. Dd ? 0 33 m.; d ? 26 42 28 6 53 1 7 19 F. Clock slow 2m 32s [11 33 m 27 44 N. sets. 1 50 20 S. Night 16 15 long 28 45 1 4a. 3 2 3c 21 S 4 Sttnbap in 'glbimnt. ® ent. py 5 29 46 2 5 14 3 11 22 M. ©□4- t ci 4 9m. [32 a. oyj 47 3 6 39 3 55 23 Tu. 5 A ? 45° 1?. J) <5 J 5 54 a 1 48 4 8 6 4 38 24 w. If ris 11 43 a. $ sets 8 23 a. 2 49 5 9 33 5 27 25 Th. Christmas ©ap. ® 144°$. J 144° 3 51 6 10 59 5m 51 2f F. St.Ste. Cl. f. Om 58s. [4. 5 72°4 4 52 7 morn. 6 42 27 8. St. John Evan. J ris. 7 5 morn, 5 53 8 0 23 7 38 2> 5. 1 Sun. af. ©fj. Innocents. 5 45° l? 6 54 9 1 45 8 45 2M M ? ¡35°^. 5 ris. 6 36 n orn 7 55 10 3 10 9 52 30 Tu. ® p. d. ? . J 36° . Nt. 16 11 1. 8 56 11 4 35 11 1 31 W. Silvester. souths 2 11m. 9 57 12 5 58 Oa. 5 �ALMANAC.] DECEMBER, 1873. 27 Dkckmbhk 25th, Insurance due. Make merry, yet “serve the Lord with gladnessand “give alms:* you 1' will not repent this on your deathbed. Lunar Influences. The 2nd, 12th, 17th, 26th, 30th. Saturn V Is in 3rd, 7th, 12th, 17th, 21st, 30th, Jupiter good 3rd. 13th, 18th, 28th. Mars k aspect with the 9th, 14th, 24th, 28th, the Sun Moon. 7th, 12th, 18th. 23rd. 27th, Venus 7th, 12th, 17th, 22nd, 27th, Mercury - Seep. 35. The sign Capricorn rules India, Greece, parts of Persia about Circan and Maracan. Chorassan, Lithuania, Saxony, Mexico, Mecklenburg, the Orkney Islands, Albania, Oxford, Hesse, Bulgaria, Styria and Brussels. Sun Moon sets. South. I WEATHER PREDICTIONS—December, 1873. h. m. h. m. h. m. | Fair, but cold and windy at first; 2nd meteors or 4th and gloomv ; 6th 1 7 46 3 53 9a49 lightning ; stormy , 5th dull, cloudy and snow and fog, snow falls, 8th to 10th stormy, 2 7 4b 3 52 10 42 but fair at intervals; 12th and 13th fair, but many 3 7 49 3 51 11 38 changes; 14th some snow; 16th changes, damp air; 4 7 50 3 51 morn. 18th rainy; 20th fair; 22nd fair, but high winds pre 5 7 52 3 50 0 36 vail ; 23rd rain and fog; 25th fair, meteors seen, a 6 7 53 3 50 1 34 green Christmas; 27th and 28th colder, frosty air ; 30th and E 7 54 3 50 2 31 Ii to the end fog and rain prevail.-—On the 12thwhich 13z7i both Saturn and Jupiter change their sign ; 8 7 55 3 49 3 24 brings sure changes in the atmosphere. After the 9 7 56 3 49 4 13 first week, a tolerably temperate month. D. Sun M. rises 10 7 11 7 12 7 13 8 E8 15 8 16 8 17 8 18 8 19 8 20 8 E8 22 8 23 8 21 8 25 8 26 8 27 8 E8 29 8 30 8 gl 8 57 3 58 3 59 3 03 1 3 23 33 43 43 53 63 63 7 3 73 83 83 83 83 93 93 93 93 49 49 49 49 49 49 49 49 49 50 50 51 51 52 52 53 54 55 55 56 57 58 4 58 5 41 6 21 7 0 7 40 8 21 9 5 9 52 10 44 11 41 0a40 1 41 2 40 3 36 4 29 5 18 6 7 6 54 7 43 8 34 9 27 10 23 VOICE OF THE STARS—December, 1873. On the 6th Mars opposes Uranus and on the 11th Saturn enters Aquarius; hence we shall hear of troubles in France; where the “ Voice of God ” has not yet penetrated, nor the people been convinced that Providence will punish for the national sin of cruelty to the poor, half-naked inhabitants of Northern Africa. The 12th is a good birthday for John, King of Saxony, and for all born that day. The 24th is evil rather for George I, king of Greece. His revenue will fail and he will be disturbed in his royal seat. On the 13th Jupiter enters Libra and brings peace and prosperity to China, Japan, &c.; see p. 21. Mais in Aquarius disturbs Arabia, Russia and Prussia, &c.; the more so, as the mischief-worker Saturn has entered that sign also, and will soon begin to shower down troubles on the peoples under its sway. . These will take the form of earthquakes and political disturbances. All born from the 21st to the 24th September will now be gaining and flourishing, and will enjoy good health in general. Bat those born from the 19th to the 22nd January must guard against losses and family sorrows. “God save the Queen and Royal Family.” �PLANETS—LAW AND UNIVERSITY TERMS. 28 [zADKIEL’s PLANETS, &c. The Dominion of the Moon in Names and Characters oe the Planets, &c. i Mao’s Body, as she passes through ® The Sun. i the Twelve Zodiacal Signs. h Saturn. H Jupiter. <J Mars. i • __ ° 2 Venus. £ Mercury. J The ' T Aries, Head and Face.......... 0 J Moon. ft Dragon’s Head. i y Taurus, Neck and Throat.... 30 13 Dragon’s Tail. $ Uranus. H Gemini, Arms and Shoulders 60 ? Ceres $ Pallas. $ Juno. i sd Cancer, Breast .and Stomach 90 [$] Vesta, (p Neptune. Astrea. ! ft Leo, Heart and Back.......... 120 Flora. &c., &c. ■ tlj) Virgo, Bowels and Belly ....150 N.B.—Those printed in italics are not in the zodiac, and have ; =2= Libra, Reins and Loins...... 180 fluence. There are nowno important in above 100 disco - th Scorpio. Secret Members ....210 vered between Mars and Jupiter. J Sagittarius, Hips & Thighs. 240 ASPECTS. | k? Capricorn, Knees and Hams 270 5 Conjunction. * Sextile. ; Aquarius, Legs and Ankles. 300 A Trine. □ Quartile. § Opposition. )( Pisces, Feet and Toes.......... 330 S □ Semisquare. SSnSesquisquare. LAW TERMS, 1873. As settled by Statutes 11 Geo. IV < cap. 70. s. 6. & 1 Will. IV 1 cap. 3, s. 2. Hilary Term ................. Begins 3an. 11 Easter ........................... „ Apr. 15 Trinity........................ „May 23 Michaelmas...................... „ Nov. 2 For Returns see Statute 1 Will. IV, cap. 3, s. 2. (Passed July 23,1830. (Passed Dec. 23,1830.) ....Ends Jan. 31 .... „ May 9 .... „ Junel3 ... „ Nov. 25 (Passed Dec. 23, 1830.) UNIVERSITY TERMS, 1873. Tbrms. I Lent.......... I Easter ........ i Trinity....... . Michaelmas.... OXFORD. Begins. Ends. Jan. 11 April 5 April 1G May 30 May 31 July 6 Oct. 10 Dec. 17 The A ct, July 1. CAMBRIDGE. Begins. Divides. Ends. Jan. 13 Feb. 22, Midnight April 4 April 9 May IS, Midnight June 21 Oct. 1 Nov. 8, Noon Dec! 16 The Commencement, June 17. REGULATIONS RESPECTING ELECTIONS. Notice to receive claims for Votes must be given by Overseers on June 20. Lists of Electors made by July 31. Persons objecting to claims for Votes give notice by August r5 Barristers hold Revision Courts between September 20 and Oct. 25. Lists copied into books, and the books to be delivered by October 31; such books considered the Registry of the Electors. ARTICLES OF THE CALENDAR AND COMMON NOTES FOR 1872. Golden Number .......................... 12 Ash Wednesday............................... Feb.26 Epact............... 1 Easter Day .............................. Apr. 13 Dominical Letter ............ E Rogation Sunday....... ................ Maj’ 18 Solar Cycle .................................... 6 Ascension Day........................... ...Maj'22 Roman Indiction......................... 1 WiiitSunday....................... . June 1 Julian Period ............. .........6586 Trinity Sunday ........................ June 8 Sundays after Epiphany.............. 3 Sundays after Trinity ............... 24 Septuagésima- Sunday .. ..... Feb. 9 Advent Sunday.......................... Nov. 30 The Year 5634 of the Jewish Era begins September 22, 1873. The Mahommeaan Year, 1290, begins March 1, 1873. Ramadan (Turkish Fast) commences on the 23rd October, 1873. This Year 1873 is the year 2626 of the Foundation of Rome ; 2619 of the Era of Nabonassar, fixed Wednesday, 26th Feb., 747 B.C. �ALMANAC.] REGAL TABLES. 29 BIRTHDAYS OF THE ROYAL FAMILY. Queen Victoria .................. May 24, 1819 Pr. Leo. Geo Duncan Albert. Apr. 7, 1853 The Princess of Prussia ..Nov. 21, 1840 Albert Edward, Pr. of WalesNov 9,1841 Princess Alice of Hesse ..Apr. 25, 1843 Prince Alfred Ernest Albert Aug. 6,1844 Princess of Wales ........... Deo. 1, 1844 Prs.HelenaAugustaVictoria May 25, 1846 Prs. LouisaCarolinaAlbertaMar. 18, 1848 Pr. Arthur Patrick William Albert............................. May 1,1850 Prs. Beatrice Mary Victoria Apr 14, 1857 Late King of Hanover......... May 27, 1819 Duchess of Cambridge ....July 25, 1797 Duke of Cambridge.......... Mar. 26, 1819 Augusta Caroline, Duchess of Mecklenburgh Strelitz July 19, 1822 MaryAdelaideof CambridgeNov. 27, 1833 Prs. Viet. Alberta of Hesse April 5, 1863 Princess Eliz. Alex. Louise, Nov. 1,1864 SOVEREIGNS OF EUROPE. Countries, &c. To whom subject. When born. Began to reign. England, &c.............. Victoria ....................May 24........... 1819 June 20......... 1837 France.......................Thiers, President • Russia, &c..................Alexander II............... April 29......... 1818 March 2 1855 Spain........................ Amadeus.................... May 30..........1845 1871 Portugal................... Luis II........................October 31..1838 November 12,1861 Prussia....................... Frederick William V, Emperor of Germany March 22 ...1797 January 2 ..1861 Netherlands..............William III . ............. February 19.1817 March 17 ....1849 Belgium.................... Leopold II .............. ..April 9 ........ 1835 December 1865 Denmark...................Christian IX.............. April 8......... 1818 November 16,1863 Sweden & Norway ... Charles XV............. . May 3............ 1826 July 8. ......1859 Austria, &c................ Francis ..... ............ August 18.... 1830 December 2 1848 Popedom................... Pius IX........................May 13 .......... 1792 June 16 ......... 1846 | Italy .................... .Victor Emanuel... ...March 14 ... .1820 March 23 ....1849 i Ottoman Empire...... Abdul Aziz................. February 9*. .1830 June 25.......... 1861 Greece....................... George I .................... December24.1845 JuneS .......... 1863 I Bavaria..................... Louis II ............... ..August ¿5.... 1845 March 10 ....1864 Saxony.............. ........ John........................... December 12 1801 August 10... .1854 Wurtemberg ........Charles ....................... March 6 ....1823 June 27.......... 1864 * 15 Chabän, 1245. KINGS AND QUEENS OF ENGLAND, FROM THE CONQUEST. (Corrected by Sir Harris Nicolas’s “ Chronology of History.” Names. Began to reign. Charles I, Jan. 30,1649, Names. Began to reign to the restoration of William I ...1066, Dec. 25 Henry VI ...1422, Sept. 1 Charles II. William II. 1087, Sept. 26 Edward IV 1461, Mar. 4 Names. Began to reign. Henry I ... .1100, Aug. 5 Edward V ...14S3, April 9 Stephen ... .1135, Dec. 26 Richard III 1483, J une 2g Ch. II (rest, f) 1660, May 29 Henry II.... 1154, Dec. 19 Henry VII ..1485, Aug. 2g James II . 1685, Feb. 6 Richard I.... 1189, Sept. 3 Henry VIII. 1509, April 22 W.III&My.II,1689, Feb.13 John............. 1199, May 27 Edward VI ..1547, Jan. 28 William III alone, 1694 Henry III ..1216, Oct. 28 Mary I ... .1553, July 6 Anne............ 1702, Mar. 8 Edward I... .1272, Nov. 20 Elizabeth....1558, Nov. 17 George I .... 1714, Aug. 1 Edward II ..1307, July 8 James I .....1603, Mar. 24 George II .. 1727, June 11 Edward III 1327, Jan. 25 Charles I ...1625, Mar 27 George III ..1760, Oct. 25 * (Oliver George IV ..1820, Jan. 29 Richard II ..1377, June 22 Commonwealth Cromwell and his Son) William IV..1830, June 26 Henry IV ...1399, Sept. 30 from the execution Qf Victoria ... .1837, June 20 Henry V ... .1418, Mar. 21 * Edward III, King of France, from January, 1340, to May, 1360. Heredita ry right admitted November, 1272. f In some historical and in all legal documents, the reign of Charles II is re ck oned from his father’s death. �30 [zADKIEL’s STAMP DUTIES. STAMP DUTIES. £ 8. d. AGREEMENTS, value £5, duty 6d.; above 1080 words, extra 0 0 6 ‘ MEMORANDUM or AGREEMENT between masters and mariners of anj’ ships, for wages or service on any voyage 020 I APPRAISEMENT ol Goods, 2s. 6d.—5s.—10s.—15s.—20a. APPRENTICESHIP INDENTURES. If the Premium be under ^30 £10 0 2 0 0 £400 and under £500 - £25 0 0 £30, and under £50 500, „ 600 - 30 0 0 100 3 0 0 50, „ 600, „ 800 - 40 0 0 6 0 0 100, 200 800, „ 1000 - 50 0 0 - 12 0 0 200, 300 60 0 0 300, ,, - 20 0 0 1000, or upwards 400 vnd where no premium, if the Indenture shall not contain more than 1080 words -----------0 2 6 ff more than 1080 words ----------1 15 0 By 7 and 8 Geo. IV, c. 17.—When bills of exchange or notes which become due rhe day preceding Good Friday or Christmas Day are dishonoured, notice thereof may be given on the day next after; and whenever Christmas Day falls on a Monday, then on the Tuesday next after. Bills of Exchange and Notes becoming duo on Fast or Thanksgiving Days shall e payable on the preceding day; and Good Friday and Christmas Day, and very day of Fast or Thanksgiving, shall for all other purposes as regards bills md notes be considered as Sunday. DEBENTURE or Certificate on any Drawback of any Duty or Part of any Duty of Customs or' Excise, or any Bounty. s. d. Where the Drawback or Bounty to be received shall not exceed Ten Pounds 1 0 Where the same shall exceed Ten Pounds and not exceed Fifty Pounds 2 6 And where the same shall exceed Fifty Pounds................................................ 50 RECEIPTS, &c. LICENSE. ttECEil’T upon the Payment of Money On all Dogs amounting to £2, or upwards, Id. Au. Letters of Credit tankers’ Drafts and Cheques (to any Letters acknowledging the safe amount), Id. arrival of Bills of Exchange certified Copy of Register of Marriage, or other Securities, &c. Birth or Death, Id. Scrip Certificates transfer in Cost Book Mines, 6d. To carry a Firearm Proxy in Joint Stock Company, Id. CONVEYANCE OF ANY KIND. s. d. 5 0 0 1 0 1 0 1 10 0 8. d. Annual sum not exceeding 20s. -.--.-.-26 Exceeding 20s and not £12, tor every 20s......................................... 2 6 Exceeding £12 and not £24, for every 4is. -..-50 Above £24, for every £4-. . . . • lu 0 �ALMANAC.] 31 STAMP DUTIES, &C. Inland Bum or Exchange, Draft, or Promissory Note for payment in any other manner than to bearer on deOrder for the Payment to the Bearer, mand, or to Order, at any time otherwise DUTY than on demand , of any sum. DUTY. 8. d. 0 1 Exceeding £5 0 2 n 0 3 10 25 0 6 n 0 9 50 75 » wo 1 0 100 „ 200 2 0 200 „ 300 3 0 99 300 „ 400 4 0 99 400 „ 500 5 0 99 500 „ 750 7 6 99 750 „ 1,000 10 0 99 1,000 ,, 1,500 15 0 99 Foreign Bill of Exchange drawn in, but payable out of, United Kingdom : drawn singly, same duty as on an Inland Bill; drawn in sets, for every bill of each set, Not exceeding £5 „ 10 „ 25 „ 50 „ 75 8. d Not exceeding £5 0 1 Exceeding ^5 „ 10 0 2 „ 10 „ 25 0 3 „ 25 „ 60 0 6 50 „ 75 0 9 „ 75 „ 100 1 0 Promissory Note for payment to bearer on demand, or in any other manner. DUTY. 8. d. Not exceeding £25 0 1 50 0 2 Exceeding £25 50 >> 75 0 3 » 75 » 100 0 4 99 100 „ 200 0 8 99 200 „ 300 1 0 99 300 » 4OU 1 4 99 400 „ 500 1 8 99 600 ,, 750 2 6 99 750 „ i,oou 3 4 99 1,000 „ 1,500 5 0 99 Foreign Bill of Exchange drawn out of the United Kingdom, and payable within same duty as Inland Bill. Foreign Bill op Exchange drawn and payable out of the United Kingdom, but indorsed or negotiated within the same, duty as on a Foreign Bill drawn within and payable out of the U. K. 8. d. Exceeding £100, and not exceeding ... £200 2 0 „ 200 „ 300 3 0 „ 300 „ 400 4 0 „ 400 „ 500 5 0 „ 600 „ 750 7 6 ,, 750 „ 1,000 10 0 (Succession Duty.) Where the successor snail be the lineal issue or ancestor of the predecessor, a duty at the rate ot one pound per cent.. according to the value. Where the successor shall be a brothel or sister, or a descendant of a brothel or sister, of the predecessor, a duty of three pounds per cent. Where the successor shall be a brothei or sister of the father or mother, or a descendant of a brother or sister of the father or mother of the predece ssoi, a duty of five pounds yer cent. Where the successor shall be a brotnei or sister of the grandfather or grandmother, or a descendant of the orothei or sister of the grandfather or grand mother of the predecessor, a duty of six pounds per cent. Where the successor shall be in am other degree of collateral consanguinity to the predecessor, or shall be a stranger in blood to him, a duty of £10 per cent LEA8E8. Lease of any lands, tenements, here ditaments, or heritable subjects at a yearly rent, without any sum of money oy way of fine, premium, or grassum paid lor the same : — lhe yearly rent not above £5 - 0 6 Above £5 and not above £10 ' ' 1- 0 10 15 1 6 », 99 15 20 2 0 99 » 20 25 2 6 » » 25 50 5 0 99 » 60 75 » 7 6 „ 75 100 - 10 0 . >> Above £100, 5s. for every £50, and I, ... fractional part thereof. Warrant oj Attorney.—The same duty as on a Bond for like purpose. BON l)tS, MOKTGaGKS, &c. Boud in England or Ireland, and Per sonai Bond m Scotland, given as a secu rity for the payment of any certain sum of money. N ot exceeding £50 - 1 ;3 Above £50 and not above £100 - 2 6 I 100 99 150 - 3 9 I » 150 200 - 5 0 I 99 » 200 250 - 6 ö , 99 » 250 300-7 6 ' Above £300, 2s.’’(id. for every £1O, f:_ and fractional part thereof. DUTÏ . LET'l'EKb Ul ATTUKJNEY. �32 [zadkiel’i USEFUL TABLES. BANK STOCK TRANSFER AND DIVIDEND DAYS. * * Ö» M 8 of Transfer Tu Th F Day Y Due. — Tu w Tb F 3 per cent. Reduced.. 99 99 > April6 and October 10. — Tu w Tb F 34 per Cent Reduced 99 99 —- Tu — Th F 4 per cent. 1826 ....... 99 99 — Tu w Tb F ■ I Jan. 5 and July 5. 3 per cent Consols .. 99 99 — Tu — Th _ Ditto, 1726 ....... 99 99 — Tu w Th F New 3J per cent........ 99 99 Imperial 3percent..« M — w — F _ 11 May 1 and Nov. 1 99 99 — Tu — Th — S Imperial Annuities .. 99 99 — Tu — Th — si I May 25 and Sept. 25. Iris h 5 per cent.......... „ »9 99 Irish Annuities, 1794, 1795 — — — Th — s Hours luí buying, selling, and transferring, from 11 to 1; for accepting, from HKMi» for uuymg, seeing, 9 to 3; for payment of Dividends, from 9 to 11, and from 1 to 3; and for 3 per cent. Consols from 9 to 3 every day. SOUTH SEA STOCK, MW F; 3 per cent. New Annuities, Tu Th S ; 3 per cent. 1751, Tu Th S; Jan. 5 and July 5. 3 per cent. Old Annuities, M W F; April and Oct.—Hours of Transfer, from 12 to 1; for receiving Dividends, 9 to 2. INDIA STOCK, Tu Th, January 5 and July 5; India Bonds, March 31 and Sept. 30.—Private Transfers made at other times 2s. 6d. extra at the Bank and India House, and 3s 6d. extra at the South Sea House. HOLIDAYS AT THE BANK.—Christmas Day, Good Friday, May 1, Nov. 1. TABLE TO CAST UP EXPENSES. By Day. By Weck. By Mon. By Year. £ s. d. 0 0 1 0 0 2 0 0 3 0 0 4 0 0 5 0 0 6 0 0 7 0 0 8 0 0 9 0 0 10 0 0 11 0 10 0 2 0 0 3 0 0 4 0 0 5 0 0 6 0 0 7 0 0 8 0 0 9 0 0 10 0 0 11 0 0 12 0 0 13 0 0 14 0 0 15 0 0 16 0 0 17 0 0 18 0 0 19 0 10 0 sé s. d. 0 0 7 0 12 0 19 0 2 4 0 2 11 0 3 6 0 4 1 0 4 8 0 5 3 0 5 10 0 6 5 0 7 0 0 14 0 1 1 0 18 0 1 15 0 2 2 0 2 9 0 2 16 0 3 3 0 3 10 0 3 17 0 4 4 0 4 11 0 4 18 0 5 5 0 5 12 0 5 19 0 6 6 0 6 13 0 7 0 0 £ s. d. 2 4 4 8 7 0 9 4 11 8 14 0 16 4 18 8 110 13 4 15 8 18 0 2 16 0 4 4 0 5 12 0 7 0 0 8 8 0 9 16. 0 11 4 0 12 12 0 14 0 0 15 8 0 16 16 0 18 4 0 19 12 0 21 0 0 22 8 0 23 16 0 25 4 0 26 12 0 28 0 0 I 0 0 0 0 0 0 0 £ 8- d 1 10 5 3 0 10 4 11 3 6 18 7 12 1 9 2 6 10 12 11 12 3 4 13 13 9 15 4 2 16 14 7 18 5 0 36 10 0 54 15 0 73 0 0 91 5 0 109 10 0 127 15 0 146 0 0 164 5 0 182 10 a 20.0 15 a 219 0 0 •437 5 0 255 10 0 273 15 0 222 0 0 310 5 0 328 10 0 346 15 0 365 0 0 TABLE OF INTEREST AT EJVE PER CENT. Days. 1 2 3 4 5 6 7 8 9 10 11 12 13 £1. d.f. — _ — 0 1 0 1 0 1 0 1 0 1 0 1 0 1 14 0 1 15 0 2 16 0 2 17 0 2 18 0 2 19 20 0 2 21 0 2 22 0 2 23 ■ 0 3 24 0 3 0 3 15 26 0 3 0 3 27 0 3 28 29 0 3 0 3 30 31 1 0 £2.' | £3. 1 d.f. "Z7 — — _ — 0 1 0 1 0 1 0 1 0 1 0 1 0 2 0 1 0 2 0 2 0 3 0 2 0 3 0 2 0 3 0 2 1 0 0 3 1 0 0 3 1 1 0 3 1 1 0 3 1 1 1 0 1 2 I 0 1 2 1 0 1 3 1 0 1 3 1 1 1 3 1 1 2 0 1 1 2 0 1 2 2 1 1 2 2 1 1 2 2 1 1 2 2 2 1 3 2 2 1 3 2 3 1 3 2 3 1 3 ! 2 3 2 0 3 0 4. £5. d.f. 0 0 0 0 0 0 1 1 1 1 1 1 1 1 2 2 2 2 2 2 2 3 3 3 3 3 3 3 3 4 1 1 2 2 3 3 0 0 1 1 2 2 3 3 0 0 1 1 2 3 3 0 0 1 1 2 2 33 0 0 0 1 0 0 0 1 1 1 1 1 1 2 2 2 2 2 2 3 3 3 3 3 3 4 4 4 4 4 4 5 1 1 2 3 3 0 1 1 2 3 3 0 1 1 2 3 3 0 1 1 2 3 3 0 1 1 2 3 3 9 �ALMANAC.] USEFUL TABLES. 33 TABLE OF SEVERAL IMPORTANT EPOCHS, ERAS. &O. EPOCHS ANO ERAS. PERIOD OF COMMENCEMENT. Grecian Year of the World..»............. Julian Period ... ........................ J ewish Mundane Era ............... Destruction of Troy .......................... . Building of Solomon’s Temple ........ Era of the Olympiads .......................... Roman Era ......................... .......... Era of habonassar ................... Daniel’s 70 Weeks............ . Mctonic Cycle ....................................... Julian Year ............... . ............... . Augustan Era ................ Indiction of Constantinople ................ Christen Era .................................... Destruction of Jerusalem.................... Era of Dioclesian ................................ Eta of the Hegira................................. Persian Era ............ ............................. Conquest of England ................... .. Union with Ireland ............................ TABLE TO CALCULATE WAGES Pe Year. Per Mth. Per Week. Per Day September 1, B.C. 5598. January 1, B.C. 4713. Ver. Equinox, B.C. 3761. June, B.C. 1184. May, B.C. 1015. New Moon, Summer Solstice B.C 770. April 24, B.C. 753. February 26, B.C. 747. Ver. Equinox, B.C. 458. July 15, B.C 432. January 1, B.C. 45. February 14, B.C. 27. September 1, B.C. 3. January 1, A.D. 1. A.M. 4004. September 1, A.D. 69. September 17, A.D. 284. July 16, A.D. 622. June 16, A.D. 632. October 14, A.D. 1060. January 1, 1801. INTEREST TABLE AT FIVE PER CENT. 1 Month. 2 Months. 3 Months. £ s. d. £ s. d. £ 8. d. 1 0 18 0 0 4| 0 0 01 £ £ 8. d. £ s. d. £ 8. 0 0 3 4 0 0 94 ? 0 0 IJ 1 0 0 1 0 0 2 0 0 3 3 0 5 0 0 1 1| 0 2 2 0 0 2 0 0 4 0 0 6 4 0 6 8 0 1 6} 0 21 3 0 0 9 0 0 3 0 0 6 5 0 8 4 0 1 11 0 31 4 0 0 4 0 10 0 0 8 6 0 10 0 0 2 3} 0 0 4 5 0 0 5 0 13 0 0 10 0 11 8 7 0 2 8} 0 0 4} 6 0 0 6 0 10 0 16 0 13 4 8 0 3 0} 0 0 5} 7 0 12 0 19 0 0 7 9 0 15 0 0 3 5} 0 6 8 0 14 0 0 8 0 2 0 10 0 16 8 0 3 10 0 6} 9 0 0 9 0 2 3 0 16 11 0 18 4 0 4 2f 0 7} 10 0 0 10 0 18 0 2 6 12 10 0 0 4 71 0 0 8 20 0 1 8 0 3 4 0 5 0 13 118 0 4 111 0 0 81 30 0 2 6 0 5 0 0 7 6 14 13 4 0 5 4} 0 0 91 40 0 3 4 0 10 0 0 6 8 15 0 5 9 15 0 0 0 91 50 0 4 2 0 8 4 0 12 6 16 16 8 0 6 11 0 0 10} 60 0 5 0 0 15 0 0 10 0 18 4 0 6 6} 17 0 0 111 70 0 5 10 0 17 6 0 11 8 18 1 10 0 0 6 10J 0 0 11} 80 0 6 8 0 13 4 10 0 19 0 7 3| 1 11 8 0 10} 90 0 7 6 0 15 0 1 2 o 20 1 13 4 0 7 8 0 1 11 100 0 8 4 0 16 8 1 5 0 30 2 10 0 0 11 6 0 1 71 200 0 16 8 1 13 4 2 10 0 40 0 15 4 3 6 8 0 2 21 300 15 0 2 10 0 3 15 0 50 4 3 4 0 19 2 0 2 9 400 1 13 4 3 6 8 5 0 60 5 0 0 1 3 01 0 3 3} 500 2 18 4 3 4 -6 5 0 70 5 16 8 1 6 lOi 0 3 10 600 2 10 0 5 0 0 7 10 U 80 6 13 4 1 10 8} 0 4 4} 700 2 18 4 5 16 8 8 15 0 90 7 10 0 1 14 6J I 0 4 11} 800 3 6 8 6 13 4 10 0 ■ 190 1 8 6 8 1 1 18 4} 1 0 5 5J 900 1 3 15 0 7 10 0 11 5 The column of Months is calculated at For Interest by any other per-centayc lie ratio of Twelve months in the Year. multiply the amount at 5 per cent. ~bi 1 f the yearly wages be Guineas instead of and divide Pounds, for each Guinea add one Penny\ ¡the per-centage required,per cent, forInv5. ex.—What is £8 at t c to each Month, or one Farthing to each [months ï 16d. x 3} 3} 56d.. and tbs' JVeek. | 1 divided by 5 is 11 l-5th.= £ �34 HIGH WATER TABLE, 1873. [ZADKIEL^Q TABLE TO BIND THE TIME OF HIGH WATER AT ALL THE PORTS ROUND GREAT BRITAIN THE COASTS OF FRANCE AND HOLLAND, &C. H.M. H. M. H.M. Aberdeen Bar.........0 56 Donaghadee Pier ...7 8 Humber River En Aberdovy............... 5 19 Donegal Bar ........... 2 58 trance ....................3 23 Aberystwith................5 19 Douglas Harbour....... 9 3 Ilfracombe ............... 3 40 Achill Head ........... 3 53 Dover Pier ............... 9 3 Ipswich ... ,.2 7 Isle de Bas (France) 2 43 Agnes, St., Scilly 2 23 Downing’s Bay, Jersey, St. Aubin’s...4 3 Air Point................... 9 0 Sheephaven........... 3 Aidborough................8 30 Downs (Stream). ...0 Kenmare River (Ire land) ................... 1 2? Alderney Pier........... 4 38 Dublin Bar ............... 9 King’s Road (Bristol)! 38 Amlwch Port ........... 8 23 Dunbar (Scotland) ...0 Kingstown Harbour Antwerp ................... 2 18 Duncansby Head....... 6 (Ireland) ...... 2 28 Arran Isle .............. 9 8 Dundalk Bar ........... 8 Kirkcudbright. ... .9 8 Arundel Bar .......... 9 8 Dundee .................... 0 La Hogue Harbour Ballyshannon Bar ...3 23 Dungarvon ................ 2 (France) ......... 6 38 Batta.......... „................7 38 Dungeness ............ ..8 ! Land’s End................ 2 28 Baltimore .............. 1 38 Dunkerque ................1 8 Leith Pier ............... 0 15 Banff ...oom.......1 26 Eddystone ............... 3 Bantry Bay ... ........ 1 39 Exmouth Bar ............ 4 18 Lerwick Harbour (Scotland) ........... 8 23 Bardsey Island ......5 53 Eyemouth ................ 0 8 Barmouth................... 5 47 i Falmouth....................3 8 Lewis Islands (Scot land) ....... ...3 53 Barnstaple Bar .......3 23 i Fécamp (France) ...8 38 Calais ........................9 41 Flamboro’ Head....... 2 23 Liverpool Dock ........9 15 Caldy Island ........... 3 53 iFlatholm....... .......... 4 30 London Bridge....... Calf of Man ........... 8 58 Flushing ...............0 47 Margate, Pier .......... 2 2 Caveale Bay ........... 4 2 iFowey . ...................... 3 23 Milford Haven En 3 38 Cantire (Mull)........... 6 53 1 Galloway (Mull)....... 9 8 trance ......... Cardiff ....................... 4 30 Galway Bay............... 2 23 Minehead Pier......... 4 23 Cardigan Bar ........... 4 53 Glenan Islands .... 1 18 Montrose.......... ....... 0 22 Carlingford Bar ....... 8 33 Goeree ( West Gat) 0 22 Morlaix (N. Coast 4 2 France)................... 3 8 Carnarvon Bar...........7 13 Granville.. ..9 46 Needles Point.... ....7 38 Chatham ....................0 13 Gravelines Chausey Islands....... 4 6 Gravesend _____ ..0 37 Newcastle ............... 1 53 Cherbourg ................ 5 51 Greenock (Scotland).9 38 Newhaven ............... 9 43 Chichester Harbour 9 23 Guernsey Pier.......... 4 23 Newport (Wales) .. 4 38 Christchurch Harbour6 43 Gunfleet (R. Thames)2 7 Fore Light (Stream) 0 58 Clear Cape (Ireland) 1 53 'Hartlepool .............. 1 38 Orfordness ................ 8 33 Coquet Island .........0 38 Harwich .................... 9 23 Ostend ..................1 12 8 29 Pembroke Dock Yd. 3 57 Cordonan....................1 49 Hastings ....... Cork Harbour....... In oq Havre de Grace....... 7 45 Pentland Frith ........8 23 Heligoland ................. 8 53 Penzance.................... 2 27 Cornwell Cape....... J Cowes, I. of Wight...8 38 Bellevoetsluis (Hol.) 0 7 Peterhead ........... 0 22 Cromartie ................9 38 Hollesley Bay........... 9 23 Plymouth DockYard 3 26 Cuckold's Point ......0 6i Holyhead Bay........... 7 53 Portland Race Cuxhaven.................... 1 7 Holy Island. liar. „. 0 23 (Stream) ................ 7 Portland Road ........4 Dartmouth Harbour..3 58i Honfleur Harbour ........7 23; Port Patrick ....... 8 Deal ......................... 9 8i (France) Portsmouth Dock Yd.9 ]>ee River) Scotland] 22 9 7 PortBiDouth to I. Dis'otte Hsrbou * ...4 8 9 1 »n.KV&t«- H»rboU' Dieppe ....... 8 8 I Ratogat ent Phr..J * Dinwis Bsy ; .1 23 �35 PHENOMENA. ALMANAC.] ' H. M. H. M. H. Ratlilin Island............. 6 53 Southampton ........... 9 33 Tynemouth Bar ....... 0 43 Rye Harbour .............8 33 Spithead (Stream)...7 23 Waterford Harbour...3 43 Salcombe..................... 3 43 Spurn Point................3 13 Wexford Harbour ...5 23 fiialtees ......................3 33 St.Helen’s Harbour...8 53 Weymouth ......... .....4 23 Scalloway ................ 7 38 St. Ives (Cornwall)...2 23 Whitoy...................... 1 38 Scarborough ........... 2 18 St. Malo (France) 3 58 Whitehaven ........... 8 20 Scilly Islands ........... 2 25 Stromness (Orkneys)6 53 Wick (Scotland).......9 0 Seaford ............... 7 86 Sunderland .............. 0 53 Wicklow (Ireland) 6 53 Selsea Harbour ....... 9 8 Swansea Bay ............3 49 Wisbeach................... 5 23 Shannon Mouth ....... 1 43 Ty Bar..... ............0 2 Wranger Oog (E. Sheerness Dock Yard}. 28 Tees River Bar ....... 1 23 Friesland) .......... 2 7 Shields .....................0 53 Teignmouth Bar.........3 53 Wight (W. end)....... 6 20 Wintertonness........... 5 35 Shoreham Harbour...9 8 Terschelling West Skerries ................... 2 38 (Holland) .............. 6 33 Woolwich ............0 25 Yarmouth Roads....... 6 33 ? Sligo Bay, Ballisadare3 52 Texel, Helder Road Solebay ................... 8 23 (E. Stream)............. 6 53 Yarmouth, Isle of Small’s Light ............ 3 20 Torbay ........................3 58 Wight .................. 6 50 JSidinouth .................. 3 50 Tralee Bay ................1 38 Youghall (Ireland) 2 53 Explanation.—To find the time of High Water at any of the above places for any day throughout the year:—Take out the time of High Water from the Itatendar for the given day, and add the hours and minutes opposite the name of the place thereto (but subtract the hours and minutes therefrom when the name is printed in italics). If the result give an amount beyond 12 hours, take away that quantity. If the night tide be required at any place, add together the time of the day tide and that for the next day ; then divide the sum by 2, and the quotient will be the exact time of the night tide. EXPLANATION OF THE “LUNAR INFLUENCES.” 1. The Moon joined by good aspect, with Saturn shews a good day to deal with old folk or farmers, to make wills, purchase land or houses, to plant or sow or to lay the foundation stone of new buildings. 2. The Moon so joined with Jupiter is good for trade, or to open shops or places of business, to deal with merchants, bankers or clergymen, and generally to begin new undertakings, or to travel for health. 3. The Moon so joined with Mars is good to deal with surgeons or cutlers, or martial men. 4. The Moon joined so with the Sun is good to ask favours, or seek employment, or travel for health. 5. The Moon so joined with Venus is good for all kinds of dealings with females, and to woo, marry, visit or invite friends or engage female servants. 6. The Moon so joined with Mercury is good for writing letters or books, to deal W;th printers or booksellers, or lawyers, and to send children to school or to bind apprentices' also to travel. �36 [zADKIEL'f BIRTHDAYS, &c, OF THE HEIR APPARENT AND HIS FAMILY. H.R.H. Albert Edward, Prince of Wales, K.G., b. November 9th, 1841 ; ct. 10th March, 1863, Alexandra, d. of Christian IX, King of Denmark; b. December 1st, 1844. Their issue—H.R.A. Albert Victor Christian Edward, b. January 8th, 1864 ; George Frederic Ernest Albeit, b. June 3rd, 1865 ; Louise Victoria Alexandra Dagmar, b. February 20 th, 1867 ; Victoria Alexandra Olga Mary, b. July 6th, 1868 ; Maud Charlotte Mary Victoria, b. November 26th, 1869 ; and an infant Prince, John Charles Albert, b. April 6th, 1871, and who died on the 7 th April, 1871. PHENOMENA IN 1873. Stationary Position of the Planets. 21st March, 4h. 21m., Mars. 26th March, lOh. 50m., Mercury. 8 th April, 13h. 3m., Ciranzis. 13th April, 19h. 13m., Venus. 17th April, 4h. 46m., Jupiter. 17th April. 22h. 30m., Mercury. 12th May, 2h. 3m., Saturn. 24th May, 20h. 47m., Fe-zzs. 7th June, 5h. 9m., Mars. 29th July, lh. 20m., Mercury. 22nd August. Oh. 3m., Mercury. 29th September, 19h. 26m., Saturn. 15th November, 14h 0m., Uranus. 20th November, 7h. Im., Mercury. 9th December, 22h. 29m., Mercury. Other Phenomena. 1st January, 7h. 46m., 0 in perigee. 5th, 13h. 58m., Mercury's greatest elongation, 23° 8' W. 13th, 2h. 12m., Ip □ 0, 4h. 13m., J? d O- 17th, 9h. 48m., $ □ 0. 23rd, 5h. 56m., $ g 0. 27th, £ in aphelion. 14t.h February, 13h. 52m., g ©. 21st, 3h. 27m., g sup. d 0. 22nd, 8h. 40m., ? greatest elongation, 46° 30', E. 7th March, 4h. 0m., 2 in perihelion. 12th, lOh. 2m., $ in peri helion. 18th, 16h. 21m., § greatest elongation, 18° 26', E. 30th, $ at greatest brilliancy. 5th April, 13h. 6m., $ inferior <3 O. 15th, lOh. 29m., Ml ci 0. 21st, llh. 2m. U □ 0. 22nd, Oh. 3m., T? □ 0. 25th, 9h. 27m., g in aphel on. 27th, 2h. 40m, g g 0. 3rd May, lOh. 31m., ? greatest elongation, 26° 28'. Sth, 5h. 51m., $ inferior 0. 12th, 16h. 54m., If. □ 0. 8th June, 9h. 17m., $ in perihelion; 21h. 24m., g in superior (5 ©. 10th, 2 at greatest brilliancy. 27th, 13h. 2m., ? in aphelion. 30th, 18h. 33m., 0 in apogee. * 14th July, 12h. 17m., ? great elongation, 45° 38', W. 15th, 20h. 34m, 5 greatest elongation, 26° 45', E. 20th, 19h. 36m., □ 0. 21st, 16h. 57m., g Q. 22nd, 8h. 42m., 8 in aphelion, 28th, 20h. 44m., hl ft. $ . r �ALMANAC.] ECLIPSES. 37 11th August, 21h.-12m., $ □ 0. 12th, 19h. 18m., $ inferior d 30th, 2h. 27m., $ greatest elongation, 18° 8' W. 4th September, 2h. 27m, 3 O; 8h. 30m., $ in perihelion. 24th, 14h. 40m., § superior o Q. 17th October, 22h. 0m., J in perihelion. 18th, 7h. 56m., £ in perihelion. 19th, 5h. 4m., T? □ 0 ; 23h. 11m., T g 0. 2nd November, 8h. 37m., □ 0. 10th, 4h. 9m., $ greatest elon gation 22° 41', E. 16th, 7h. 49m., $ in perihelion. 30th, 6h. 24m., $ inferior d O1st December, 7h. 45m., g in perihelion. 19th, 2h. 41m., $ greatest elongation, 21° 40', W. 0. ECLIPSES IN 1873. There will four eclipses in 1873 ; two of the Sun and two of the Moon. . I. A total eclipse of the Moon, invisible at Greenwich. First contact with the shadow at 9h 30’4m, a.m., on the 12th May. Beginning of total phase at 10h 35-2m, a.m. Full Moon at llh 17’6m, a.m. End of total phase at 0h 5m, p.m. ; and last contact with the shadow at lh 9’8ra, p.m. Magnitude of the eclipse (Moon’s diameter = 1) 1’428. The first contact occurs at 124° from the Moon’s north limb, towards the east. The last contact 82° towards the west. It falls in the 22 nd degree of Taurus. It will chiefly affect the Society Islands and others near them. II. A partial eclipse of the Sun, visible at Greenwich. Begins at 7h 36'2m, a.m. Greatest eclipse at 8h 28Tm. New Moon at 9h 20Tm ; and the eclipse ends at 9h 23’4“. Magnitude of the eclipse (Sun’s diameter = 1) 0’352. It falls on the 6th degree of Gemini. It there causeth dissension among priests, hatred and seditions ; and an inveterate hatred of the law of both God and man. It endures lh 47m, and will, therefore, be operating on the earth for a year and three quarters. No doubt, that being visible in the ruling sign of London, it will produce much of its evil effects on the great city. These will be partly physical; and we may look for sad suffering by deaths from pestilence ; and were it not that Jupiter is rising, I should expect the cholera to visit us. However, as Saturn is found in Aquarius, and in the 6th house, we may be assured that affections of the head will be very prevalent; Jupiter being lord of the 8th house (that of death), many deaths by disease of the heart will be recorded, especially in France ; while in Ireland defects of the throat will abound. III. A total eclipse of the Moon partly visible at Greenwich. First contact with the shadow at 2h 6’2m, p.m., November the 4th. Beginning of total phase at 3h 8m, p.m. Full Moon at 3h 48’2m. p.m. Middle at 3h 50’8m. End of total phase at 4h 33’6“. And last conn �38 general prédictions. [zaDKIMl’S tact with the ¡shadow at 5h 35-4“ p.m. The magnitude (Moon’s diameter = 1) 1-419. And it falls in the 13th degree of Taurus. It is said to be followed by the death of the queen of some region under Taurus; and to produce a scarcity of seed and barrenness of the earth. The Moon will rise totally eclipsed. GENERAL PREDICTIONS. The Sun enters Capricorn at llh 53m, a.m., 20i7i December, 1872. The R.A. on the M.C. will be 17h 50m 30s, and we find rising in the east X 24° 10'. Jupiter, lord of the figure, is in Virgo, and m trine to the Sun. Hence we say that men will be sociable and love one another; that the “Discord,” of 1872, will in a great degree disappear, and that they will delight in husbandry and manuring the earth ; that, fruits shall be plentiful, but soon corrupt; yet seeds will come to o-ood. There will be many strong southerly winds and these will do mischief. The worst feature in this figure is Mars in the 7tli. This indicates, according to Ramesey, “ great dissensions and enmi ties ; and that men shall be perplexed with theft, much bloodshed, contentions and wars.” As Mars is in the sign Libra, it is most probable that we shall have some Chinese squabbles and quarrels. But as Libra governs Austria also, and as the Emperor of that country has the Suris opposition of Mars 42° 46', in January, 1873, we may fear some evil of a martial nature in that direction. The Moon and Jupiter both being in Virgo, and in the house of sick ness we may anticipate much disease of the liver and consumption in this country. Let all liable to such complaints live quietly duiing the ensuing spring. The Dragon’s Head in Gemini shews sickness and divers infir mities to the grandees of the earth; who will suffer from earth quakes and unwholesome mists; and that there will be wars and dissensions between great and rich men and men of a middle degree. There will also be much damage to trees by caterpillars and other The Dragon’s Tail in Sagittarius imports the dejection of noble and great men and their misfortunes ; and the rise of ignoble, base fellows; and the sad condition of judges, counsellors, learned and wise men, during the influence of this figure of the heavens. . On the 7th January, 1873, we find Mars in square to Saturn, being mutually in each other’s exaltation. This denotes troubles in India and China, as also much mischief by storms, in Greece, Mexico, and other countries. Some warlike acts may then be expected against the power of this country. Mars is exalted above the Moon ; whence we foresee earthquakes, and those very violent. Lastly, we find the Sun strong, being near the Mid-heaven, and �1 almanac.] 'I GENERAL I'REbiCrioNS. S') in trine to J upiter and the Moon. This shews us that there will be I accomplished some high and remarkable public action, or great | scientific discovery, during the first three months of the year. ! The ingress occurs at Washington at 2h 15m 42s, am., when £ 21° (will be rising, and 11|° on the M.C., with the evil Mars just inside the cusp and in square to Saturn; yet also is he in sextile a to Mercury just rising. ! No doubt this position of Mars will render the rulers in America j very unpopular, for they will lay on taxes without consideration, and the revenue in that country will be very defective. The people if in the States shall be given to delight in astrology and all curious arts and sciences. It may be hoped that some man of talent there will set up an Almanac, to show forth the truths of the oldest science in the world j and, if so, he will have good success, for f there are but few newspapers there, the editors of which combine Li ignorance and rancour, as they do in this old country. b| The Sun is in the ascendant and in good aspect with Jupiter, j This foreshows that the season of this figure (three months) will be 'good and prosperous for the people generally through the States, d Prag°n’s Head is in the 6th house, which is a token that the i| air will be healthful and pleasant, and that small cattle will flourish h| and be gainful to their proprietors. I Some serious quarrels among great men maybe expected, how| ever, since Mars is exalted above Jupiter, and these may lead to M duels and other acts of bloodshed. The Dragon’s Tail exalted above •a| Mercury no doubt shows evil to learned and wise men. ! i In other countries we find but few notable positions. But it may be well to draw attention to the places where old Saturn will be on J the M.C. at this ingress. This will be in 25 degrees of east longitude ; whence he will be then passing over Candia and Andros, “i Paros, and other islands of the Archipelago. In and about those’ ' ,'i P^rts, therefore, may we look for earthquakes, chiefly on and near ^ * 4 the 7th of January, 1873. The Sun enters Aries at 0h 52m, on the 20lh March Il11873, . at London.we find the RA. on the Mid-heaven will be 0h 44m At this time ..20s, giving <y> 12°, and on the asc. will arise 4° 38'. The active Mercury is found in T 18° 21', just within the tenth house and (4 featurn in SOT 0° 33' on the cusp of the 7th, while $ rise? in 1° 58'R. ■ Batum m /» -r W Leo ; the Moon being in f 123 39', and on the cusp of the oe>l second house in 22° 40'. i I The Sun is lord of the year, being well aspected and not afflicted In any way. This shows, says Ramesey, “ that it shall be well with -im ihe common people ; the year shall be fruitful and successful unto &A ¡them, as also to great, noble, and rich men, kings and grandees of ■ D 2 EfJ’j WXC1VU.LJ �40 GENERAL PREDICTIONS. [zadktel’s ’ the earth ; and that they shall be fortunate in honour, and shall ’ overcome their enemies, be gracious and loving to the people, and shall do them justice,” &c. AU this applies generally to England, and especially to Birmingham, Leicester, and other places; for which see page 9. We find Jupiter on the cusp of the second house, and this shows much prosperity to the people, the revenue, and nation in general. The Sun in the 9th house indicates that the inclinations of the people are generally to good ; that they shall be fortunate regarding long journeys and voyages ; and that they shall love and delight in the law of God and man. Mars on the cusp of the 5th house denotes that there will be much discord in theatres, fires therein, and dissensions among their directors, &c. But, as Venus is in the 10th and strong, we may, nevertheless, look for prosperity in exhi bitions, and success to persons who make music their profession. Mercury in the 10th tells us that merchants, scholars, and ingenious men will flourish and do well, and meet many honours from the Queen and governors. The Moon in the 5th house implies (not withstanding the evil of Mars) that there will be plenty and merry making through the land ; yet the Dragon’s Tail in the 5th also ( threatens many troubles through children, and that the education f bubble will bring grief to the country. Saturn being occidental on 'r the cusp of the 7th foreshows combustions and underground troubles, blowing up of mines, and deaths thereby, especially on or about the à 10th of May. These evils will never cease until, by astrology, we &• learn the time that they are imminent, and thence guard against them. The Dragon’s Tail in Scorpio imports many fevers and infirmities of the breast, catarrhs, and deductions in the throat. Mercury, exalted above the Moon, speaks of many wondrous feats performed, and I judge that the art of aerostation will prosper, and that men will at length prepare to begin to navigate the air ! Also Venus exalted above the Dragon’s Head imports prosperity, pleasure, and happiness to great men and nobles, &c. The position of Mars at the ingress denotes much rain to prevail IJS1 in general throughout the year. And Saturn in Aquarius and, )£jj occidental imports that violent tempests will prevail also. The coincident Full Moon will be at 5h 44m, a.m., on the 14th [f4 March. This figure is generally good also. The chief points therein are Venus in the 2nd, which brings happiness and fertility of thapt fruits of the earth. Jupiter is lord of the figure and found in Leo >30 This imports high winds and those mischievous ; even to the blow- vq ing up trees by the roots ; yet there shall be clear air and whole- Jlgj some at the end of winter; but in the spring abundance of rain nhs while in autumn there shall be certainly a plentiful and good harvest, �ALMANAC.] GENERAL PREDICTIONS. 41 but people will be troubled with unusual coughs, &c. Lastly, Mars in the 8th shews that there will be many fearful and terrible sud den deaths, chiefly by water and poison. The figure for the Sun in Aries at Washington will be at 7h 43m49 , a.m., on the 20th March, 1873. On the M.C. will be 19h 36m 98 of R.A., and, rising, will be 8 8° 30'. In the ascendant we find Venus in Q 13° 28', opposed by Mars, in the 7th, in Scorpio 15° 16'. Now Venus would do very much good in the United States, if free from this sad aspect of Mars ; the which denotes public quarrels, discord and wars ; also deceit in merchandizing, with trouble and sadness. Jupiter is found in the 5th, whence it may be foreseen that the population will increase rapidly. And Saturn in the tenth, being strong and well aspected, gives honours and benefits to the people through their men in power, &c. Reverting again to the figure for London, and making due allowance for the difference of longitude at Paris, we find Mercury just on the M.C.; which implies that the governors in France will again be changed ; yet the people will do well generally, and the national funds will improve. True, we find Uranus in Leo and retrograde ; and that Saturn will come to his opposition on the 8th of April. This, no doubt, will bring on emeutes and some serious troubles in France ; though while Jupiter is in Leo, her ruling sign, we may hope she will escape any great or lasting mischief. On the 10th May, however, there is a square of Mars to these two planets (Uranus and Saturn) which will excite their evil qualities, and bring acts of blood in France. An Eclipse of the Sun, visible at Greenwich ; New Moon at 9h 20m 6s, a.m., on the 26th May, 1873. At this time we have lh 36in 12s of R.A. on the Mid-heaven, and of 14° 0' of Leo rising. We find the eclipse in U 5° 8', and we perceive that Jupiter is rising in 23° 41'. On the cusp of the 4th is Mars ; Saturn and Uranus are in elose opposition, from St an(^ placed in the 6th and 12th houses. This figure is more good than evil; vet not free from malice ; which will show itself in a great measure in France, and will not allow London to escape scot free ; nor, indeed, Lombardy, Belgium, &c. The sun eclipsed, in the first face of Gemini, causeth dissension among priests ; and inveterate hatred and seditions. It also brings a tendency to outrageous diseases; but these latter evils, the benefic Jupiter, rising, will overcome. Yet Mercury in aspect to Jupiter, and ruling the eclipse, will give much thunder and lightning, as also some pernicious winds, with opening of the earth and earthquakes. A total Eclipse of the Moon, at 3h 48m 23, 4</i November, 1873. This eclipse takes place with 18h 44m 2s of R.A., on the Mid-heaven, and T 25° 30' rising. The Moon is found in the ascendant in 8 �42 FACTS AND FALLACIES [zSlEL’s 12 20'; and she rises totally eclipsed; yet the eclipse is only partial, in reality, tons in London, in one sense. An eclipse of the Moon in the second face of Taurus denotes the death of the Queen of some region under Taurus, and a scarcity of seeds and barrenness of the earth. This eclipse is ruled by Venus, she being in Libra. She denotes, as does Jupiter, success and happiness in most things ; and particularly she causes venereal sports, honour, fame, joy, &c., happy marriages, abundance of children and felicity in all things belonging to matrimony. We find Venus, ruler of this eclipse, in Libra and in close square to Mars ; this shews that countries (for which see p. 21) will be suffering from violence and martial acts. Herein we find Mars in Capricorn near the Mid-heaven and in aspect to the eclipse. This is said to threaten the ruler of Rome with being stabbed ; but there would require many other testimonies before I should venture to predict positively such an event. However, Mars will spend his malice on our rulers ; and they will be evilly affected towards the people, and act with much tyranny for some weeks to come. Lie is said to cause wars, tribu lation and slaughter to young men, when found in such a situation. The Dragon’s Head in Taurus shews the slaughter of nobles and great men in the northern parts (say, Ireland), and, in the western, controversies and dissension between noblemen and the plebeians. The Dragon’s Tail in Scorpio denotes many fevers and chest diseases among men, chiefly in Ireland. Here we find Mars exalted above the Moon ; and this I have fre quently found to denote earthquakes, and those very violent; also above the Sun, kings and rulers will go near to be slain treacherously. The most probable period for these fearful phenomena will be the 19th November and the 9th December. The Moon exalted above the Dragon’s Head shews damage to rivers and fountains, springs, &c. THE FACTS AND THE FALLACIES OF “ SCIENCE.” We know of no man who merits to be accepted as the mouth piece of science, so much as Sir John Lubbock, Bart, M.P., &c., &c. He is intelligent and very industrious; and we hope religious. He has recently given to the world a very clever book, called “ The Origin of Civilization.” It is cram-full of what he calls “ facts,” in refer ence to this subject; but what are, many of them, at least, merely opinions. And he winds up his work by some remarks, that ve shall give our readers, for purposes that they will presently perceive. At page 253 he speaks thus of the Mandingoes, whom of course, he classes among savages: “They regard the Deity as so remote, and of so exalted a nature, that it is idle to imagine the feeble supplications of wretched mortals can reverse the decrees and �z ALMANAC.] OF SCIENCE. 43 charge the purposes of Unerring Wisdom.” They seem, however, to Have little confidence in their own views, and generally assured * Park, in answer to his enquiries about religion and the immortality of the soul, that no man knows anything about it. Now in this matter it seems to us that the Mandingoes were perfectly right; for on such subjects, certainly no man does know anything about it, until he be enlightened by Revelation. At page 255 Sir John goes on to favour us with some of his own ideas ; that is, of his scientific notions. He says, “We know that a belief in witchcraft was all but universal until recently, even in OUT own country. This dark superstition has, indeed, flourished for centuries in Christian countries, and has only been expelled at length by the light of science. It still survives wherever science has act penetrated.” Therefore we see that it is not Christianity, according to Sir John Lubbock, that helps us to destroy a belief in witchcraft; but only science, of which one of the latest escapades has been to persuade us that the “ origin of life ” on this earth is not due to the power of Him who said, “ Let light be, and light was but it came here by means of an aerolite, that chance threw upon us, wrapped in grass and containing a Bug !t Now we have but little respect for these men of science. We find that they are quite indifferent to facts, though they pretend to found their science altogether upon facts observed and well known. Will any of them, from Sir John Lubbock at the head of them, to the merest scribbler in the Daily News, who writes at a penny a line, at the tail, venture to tell us, without a blush for the falsehood, that they know by their own experience, that there really is not, and never was, such a thing as witchcraft ? Will they, in defiance of the Mosaical law against its practice, and in contradiction to the assertions of the New Testament; will they, we demand to know, dare to come forward and assert in the face of society, that there is no such thing really existing as witchcraft, and that there never was any such thing really practised ? We go entirely with them, as to the evil, the tremendous evil, of its practice ; but we will not go one inch on the road to deny the * Park’s Travels, vol. i, page 67. + Pity it is that Sir John never defines what he means exactly by “ Science.” Bat Mr. G. H. Lewes, another great authority in the scientific world, does favour us with a definition. He says that “ Science is the systematic co-ordinatioa of the facts of co-existence and succession.”—Page 76 of Aristotle, by G. Lewes. Well, let us substitute this definition for Sir John’s “Science;” aad then we read that witchcraft has been “ expelled, at length, by the light of the qjfstematic co-ordination of the facts of co-existence and succession.” We hop® that this will become as clear to our scientific readers as mud in a wine glass. �44 FACTS AND FALLACIES [ZADKIEL’S truth of its existence, largely in former days, and certainly still to a considerable extent, even “ in our own country.” Does Sir John Lubbock imagine that those people who profess to practise the abominable rites of witchcraft, will come to him to explain them, or will ask his opinion about them ? Let him know that they court not publicity, they seek not to be known, they invite not the power of the law to punish them for their deeds. No; such men as they are, who fear not the evil spirits they dare to associate with, may still fear the trouble they would fall into if their practices were made public. Let Sir John Lubbock begin to write an Astrological Almanac, and he will soon find, if he shew that he knows much about the matter, that men, and women too, will pester him, as they do us, for information that may be and has been of use in their diabolical rites and ceremonies. He will soon find also that it is not the false glare of science that has checked this unchristian practice ; but that the mild light of religion alone has enabled some of those men who have fallen into the temptation to practise such evils, to abandon them for ever. Let Sir John Lubbock use his interest in the national schools to have the truth taught. Let the growing generation learn that there is no greater sin, before God, than is this dealing with Evil Spirits ; which constitutes the very essence of that Witchcraft of which Sir John Lubbock ignorantly denies the existence, but of which there is far too much evidence existing—when rightly sought for—and too much evil arising therefrom, to be put down and destroyed by a mere man of science, forsooth, making a pretence to deny. Sir John goes on to say, “The immense service which ‘science’ has thus rendered to the cause of religion and of humanity, has not hitherto received the recognition it deserves.” And he observes farther, that “ If we consider the various aspects of Christianity, as understood by different nations, we can hardly fail to perceive that the dignity, and, therefore, the truth, of their religious beliefs, is in direct relation to the knowledge of science and of the great physical laws by which our universe is governed.”* Our ideas of the foundation of true Christianity have hitherto been, and still are, notwithstanding this flourish of the man of science, that it is really the pure gift of God; in other words, the grace of God, that creates the true Christian, and that when th® Saviour chose the poor ignorant fisherman, St. Peter, and others of his disciples, to spread abroad his religion, they were certainly * Of these physical laws of our universe, we heg leave to hint to Sir John Lubbock that he and most other scientific men are deplorably ignorant. The great fact is now becoming known, that all the ideas of Newton as to the vast size of the sun, its distance, the motion of the earth around it, and all the consequences of these mistaken ideas, are merely dreams, and are totally desti tute of one iota of truth and reality. �ALMANAC!.] OF SCIENCE. 45 not chosen for any scientific knowledge or acquirements. Away then, for ever, with these fallacies, and down with this false and foolish teaching! It is precisely the same thing when these pretended scientific men have to do with the question of the truth and reality of the old astrology. They are, one and all, utterly ignorant of even its first elements. Yet they set themselves up as judges, and do not hesitate to condemn it, notwithstanding the proverb, Ne damnent quae non intelligunt. Ask one of them if he ever tried it, and he answers, “No, indeed, but—I—am—quite persuaded—that—it—is —false.”. And this in the face of thousands upon thousands who have tried it and found it to be true. He expects that a scoff, or a jeer, will be taken as evidence, where he might find real and decided evidence of its fallacy, if such were existing Ask him to erect a figure, or map, of the heavens, and he stands aghast. Yet can he have the impudence to laugh at what others, better men than he is, have bowed their head to, in acknowledgment of its absolute truth. And these are the men who try their best to put down astrology by infamous laws; that treat its practitioners as fraudulent men ; yet are those practitioners cognisant of the truth of what they profess. And this in the 19th century, when we are told that mankind are ruled by “ science ” and by reason; which is a plain falsehood, and will be such, while those laws exist. Why is all this ? Just because of the infidelity of these scientific men, who see clearly that while astrology exists, the belief in spi ritual existence, and the intercourse with angelic beings, must and will exist also ; and this drives these men mad; for in vain do they hope that the end of a man is as the end of a brute. This feeling it is that leads these very clea/r-headed “ scientific” men to scoff at astrology, or the doctrine that the stars, or hosts of heaven, have anything to do with the characters, or the destinies, of man, or that they are, in fact, “the ministers of Jehovah, that do his pleasure.” See Psalm ciii, v. 21. “Bless ye the Lord (Jehovah), all ye his hosts, y® ministers of his, that do his pleasure.” These sceptics are the leading men of science in our day; but let us ask, “In what they are one whit superior to the great men of olden times, whose names have come down to us, as believers in, and practitioners of astrology?” We will here set forth some of these truly great and good m®n; none of whom were of the narrow-minded class of men, who /pretend to judge and condemn what they have never yet examined. ■ Among the Indians we find Buddha and Viera Maditya. Among the Persians, Zoroaster. Among the Phenicians, Berosus. Among the Jews, Josephus, Aben Esra, Maimonides, and very many others, besides the Sacred Writers. Among the Greeks we find a perfect galaxy of great names : these are—Thales, Anaximander, Pythagoras, Anaxagoras, Aristotle, SoD 3 �46 FACTS AND FALLACIES. [ZADKIEL'S crates, Plato, Eudoxus, Aratus, Hippocrates, Porphyry, Proclus, Homer, and Hesiod, &c., &c. Among the Egyptians, Mercurius, Trismegistus and Claudius Ptolemy. Among the Arabians, Messahala, Albategnius, Alfraganus, Half, Alphard, Haly Ben Rodoan, Haly Alrachid, Alkindus, Alpheagius , Albumazar, &c. Among the Romans, Cicero, Nigidius Figulus, Virgil, Horace, Manilius, Juvenal, and very many others. Among the Moderns, Roger Bacon, Melancthon, Cardan, Lord Bacon, Nostradamus, Baron Napier, Tycho Brahe, Kepler, Hobbes, Cornelius Agrippa, Arch bishop Usher, Dr. John Butler, Bishop Hall, Sir Edward Kelly, John Dryden the poet, Sir Matthew Hale the learned judge, Sir George Wharton, Placidus de Titus the learned monk of Spain, Sir Christopher Haydon, Mr. George Mitchell, Astronomer Royal at Portsmouth, Mr. Flamstead,first Astronomer Royal at Greenwich, Le Due de Valney, George Digby, Earl of Bristol, Sir Elias Ashmole, Dr. Culpepper, Dr. Dee, John Milton the poet, Drs. Starkey, Paitridge, Moore, &c., Sir Richard Steele, and very many others. But, as has been said, it can serve no good purpose to set forth more names, since no other science than astrology can offer among its upholders such a list of never-dying men. If these names do not affect and shame the men of our day, then are they wilfully deaf to reason and argument, and obstinately shut out the light of heaven, lest it should irradiate their understanding and convince them that they are but men of low and humble conceptions, in no shape qualified to determine the pathless ways of God, or to mea sure the extent of His omnipotence. Burns has justly written of them :— “ What’s a’ the jargon of your schools, Your Latin names for horns and stools ? If honest Nature made yon fools, What sairs your grammars ? Ye’d better ta’en up spades and shools, Or knappin hammers.” “ A set o’ dull conceited hashes, Confuse their brains in college classes! They gang in sticks and come out asses Plain truth to speak.” FOREKNOWLEDGE. “ God foreshews what it is to come upon men, not to grieve them, but that, when they know it beforehand, they may by prudence make the actual experience of what is foretold the more tolerable.”—Whiston’s Josephus, chap. 5, page 66. �ALMANAC. J 47 PROVIDENCE, OB CHANCE. How cursed the land, how sad the nation, where First sprang the thoughts of those, who, worse than demons, dare To teach that Chance may rule, or Accident may reign. And kind, unfailing Providence not deign To shew its mighty sway! No reason—no design, But all one blank, that none could yet define. What! Earth’s wild-rolling seas, and rocks, and trees, And all the vast variety one sees, Came helter-skelter hither—none know how! And shall the sane man to this doctrine bow ? Shall this be taught, and none have any sense To scout the base idea, and hold for Providence ? ’Tis ours to teach another law, and hold That all, ay all, from where the Lion bold, In Afric’s hot domain, stalks dominant, Or the huge Elephant, down even to the Ant, J Or to the trifling Sparrow, numerous, Obey one only law, as congruous, They do their Maker’s will—to live or die. His hand, seen everywhere, can all supply: ’Tis he alone gives all they have to all his foes, And rescues those He loves from all their woes. He is the deep, Inscrutable ! the MIGHTY GOD ! Untold in numbers, Demons fear his rod, And tremble when He frowns ! Suns are no more, No longer heard the dread Volcano’s roar; Earth fades to nothing ; all Creation fails ; If He but speak the word, e’en Heaven quails ! And all reverts to Darkness, dead, original; As ere the Light came forth when He did call: So great, unspeakable is Cabud Al* ’’ He is the Great To Pan—the First, the Last; The Vast Unknown ; who governed all the Past, And all the Future knows. Himself unseen, In one vast hidden space, has ever been; Unknown to all, e’en angels, who bow down, And cast before His feet their brightest crown. From thence He spake, and forthwith sprang the Light; Th® Sun assumed his form—the Moon came into sight. Thence He commands, and Earthquakes shake the Land; Thence calls the Hurricane—Lightnings from His hand * Cabud Al—the glory, might, or majesty of God! And mn' Cabto Jehovah, the Glory of Jehovah! �48 PROVIDENCE, OR CHANCE. [ZADKIEL Fly swiftly o’er the sea ; and dire disease Sweeps man from off the earth. So, when he please, The sea may be no more, and barren be the land, As when wild tempests strike the rock-bound strand. He gives invention to the mind, and love of kind ; Courage to the brave, and patience to the hind ; Beauty to the maid, and wisdom to the head ; And teaches each man how to gain his bread. Yes ; all things, or none, arise from Providence ; To idle Chance, then, let us all cry, “ Hence 1” If all things, then the works of nature still obey, And do His will—the moon by night, the sun by day. And all the powers of all the stars exclaim, And speak the wonders of His glorious Name ! From the cold point, ycleped “ the Cynosure,” To where Orion’s lambent light and pure, Embraces Procyon’s brilliant flame ; And many a star, of unestablished name, Pales its bright fire, when Sirius bursts to sight; Down where the Southern Cross illumes the night. See the fair victim of old Neptune’s ire, Andromeda—see Menkar, and see Algol’s fire, With red Aldebaran, light Capella on her way ; Where Castor and where Pollux hold their sway. Next glitters o’er the main, bright Rigel far, In southern sky ; and in the north Auriga’s star. Then see the Lion all his treasures hold ; See Prsecepe and Regulus the bold, Put forth their powers. See beauteous Spica shew In Virgo ; and Arcturus, all in Libra’s row. Next comes the bold Centaur, in Scorpio seen, Where Antar’s rubious light completes the scene. These, and a thousand others, influence man ; Who thinks, in vain, their character to scan. As blind, he peers where wondrous comets fly, When wars burst forth and tens of thousands die So when Eclipses mar the light of day, And mark o’er man, impotent, all their sway; Strike down the weak, and terrify the strong; Such unknown powers to the stars belong. Yet doth the sceptic see these move and shine, But not perceive their Maker’s power divine ! Shall ignorant man still dare to question how They spring and how they shine, and yet not bow, As taught by nature—wisdom—common sense, Before the majesty of mighty Providence ? R, J. M. �ALMANAC.] 49 ON THE CHARACTER OF THE PEOPLE OF BRITAIN. Nearly the oldest observer of the national characteristics of the sundry people of the world, is undoubtedly Claudius Ptolemy. He says of the natives of this country, that they are “ impatient of restraint! lovers of freedom, warlike, industrious, imperious, cleanly and high-minded” (jTetrabiblos, book 2); and he adds that “they regard women with scorn and indifferencebut that they are still careful of the community, brave and faithful, affectionate in their families, and perform good and kind actions.” Yet he says that the people of Britain, &c., “ have a greater share of familiarity with Aries and Akars ; and the inhabitants are, accordingly, wilder, bolder and more ferocious.” These are the chief of Ptolemy’s notes on the people of England, generally. He clearly places them under Mars, essentially, and under Aries (the house of Mars), particularly. But before we attempt to examine the truth of these statements, we will note the words of the great Roman poet, who treats on the particular influ ences of Aries. Of course, we allude to Manilius. He says very truly and very beautifully, book 5 :— “For when the world was framed, the Mighty Cause These powers bestow’d and did enact these laws, How signs should work, how stars agree, And settled all things by a firm decree,” He then describes the first important figure in the sign Aries, viz., the ship:— “ And now, as victor o’er the conquered deep, He keeps his power and still commands the ship ; For when the Northern Rudder rears its flame, And in the fourth degree first joins the Ram, Whoever’s born shall be to sail inclined; He’ll plough the ocean, and he’ll tempt the wind ; He o’er the seas shall love or fame pursue, And other months another Phasis view : Fixed to the rudder, he shall boldly steer, And pass those rocks, which Typhys us’d to fear. Had no such births been born, Troy’s walls had stood, No wind-bound navy bought a gale“ with blood ; No Xerxes Persia o’er the ocean roll’d, Dug a new sea, nor yet confin’d an old; No Athens sunk by Syracusian shores, Nor Lybia’s seas been chok’d with Punic oars ; Nor had the world in doubt at Actium stood, Nor Heaven’s great fortune floated on the flood. Such births as these their hopes to seas resign, Ships spread their sails, and distant nations join ; �50 CHARACTER OF THE BRITISH. [zadkiel’s The world divided, mutual wants invite To close again, and friendly ships unite? Here we read the judgment of that great astrologer, Mamilius, | who spoke of the men of Britain, as though he had lived after Nelson, 1 or been contemporary with Blake or Boscawen, or had had the | advantage of fighting under a Brenton or Lord Cockrane, or any I other of our great naval heroes. For very correctly does Ptolemy I place Britain under the influence of Aries; and just as truly does the I poet point out the peculiar bent, or inclinations, of the men born with that sign rising. It is to this that England owes her naval |i greatness ; to the natural-born courage of her sailors, joined with Jr their free, wandering propensities. These it is that lead them to k “ plow the ocean and to tempt the winds.” And until “ the powers p of the Heavens shall be shaken,” shall these things produce their |i natural results. And not until then shall Britain cease to be the fo sovereign of the seas. I Let us now examine what Ptolemy says of the character of our »; countrymen. We accord with him in all his remarks; and wefe regret that he speaks so truly of the evil propensity of our people |i. to treat with scorn the female sex. Have we not always, from his ki day to our own, treated females with even worse than “indifference ?” r Have we not allowed them to feel their supposed inferiority ? Does k not the law render a married woman, in particular, perfectly help-|rj less, and treat her complaints with “ scorn ? ” Is she not robbed of |q her property and rendered miserable, too often, by the wretched man who has got possession of her person and hei’ property by means of a little set form of ecclesiastical jabber at the altar7 And if this injustice be avoided, is it not so, more by the husband being “affectionate,” than by any help of the law, or by public approbation 7 Ptolemy goes on to say that the people are “ wild, Is bold and ferocious.” T it not so ? Can any man deny the truth of p this accusation 7 Does not their “ ferocity ” shew itself in a con■ tinued effort to treat offenders in the most unchristian and unfor■ K giving spirit 7 Can it be doubted that not many years since we ip flogged m§n to death in the army and navy; and that we go near to (¡T do so now in our prisons 7 Not only do we practise bodily torture onk< offenders in our prisons, but we treat women with “scorn” by the huge? and beastly iniquities of the “Contagious Diseases ” Acts; and wer. punish by fine and imprisonment mothers and fathers who hold ink contempt the disgusting iniquities of the “Vaccination” Acts. Nay,h; we are now passing a law to flog men for wife-beating; thus demon-L strating our national character for the ill treatment of women andk.: for brutal “ ferocity.” Moreover, we flog men for begging and «uchjic T acts of “vagrancy,” and our House of Commons upholds sucl p * “ferocious” doings, as if to shew that Ptolemy judged us right? and by no means too severely. �ij ¡almanac.] AIDS TO FORETELL WEATHER. 51 I If we look at the present Government’s acts, we find that in India owe recently put to a horrible death, by blowing them away from sixty-five out of eighty-nine prisoners captured—a piece of «brutal and cowardly conduct, that no man in England would dare flio enact towards dogs. Again, in the House of Commons, on the ilst June, 1872, we find it stated that one Joseph Townsend was harged with being an “ incorrigible rogue,” and, was sentenced to eceive thirty-six lashes with the cat. The Daily News, 22nd June, \A872, informs us that hereupon “ Mr. Bruce said that the man in ■xj question had several times been convicted of vagrancy, and that : :pe did not think that the magistrates had exceeded their j urisdiction.” usCanwe wonder at this cruelty when we know that Maria Tranter is r<now undergoing five years' penal servitude for an act of vagrancy, \wiz, for defrauding a man of the sum of one shilling, by pretending to jjfchow him in a magic crystal the face of a man who had robbed him. iiiBuah as these are the cruel laws, which fully confirm the assertion of Ptolemy, that the people of Britain are “ferocious.” Of course, this ipplies more decidedly to men who are born with Mars rising at ^Lheir birth. If at the same time Mars have any evil aspect to the ..gun or Moon, they become furious and ungovernable, cruel and ¿.¡malicious; and such men fully bear out all that Ptolemy has dleclared i 4 AIDS TO THE FORETELLING OF THE WEATHER. j {From Ramesey, Astrologia Munda, chap, x.) Aq in conjunction of Jupiter in fiery signs, signifies a great •Httrought; in airy signs, plenty of wind; in watery, floods, continual lifain ; also inundations and overflowings of water ; in earthy, earthcibuakes and the fall of houses and ecaduation of trees. Judge also rfhe same when they are in a malicious square or opposition. [But cjMess extensively.] Saturn in conjunction, square or opposition of Mars zytn watery signs, denotes rain in winter, autumn and summer ; and summer oftentimes thunder and lightning ; especially if in fiery .coigns. In autumn and winter windy, dry weather, when in fiery ■ Jigns. In airy signs in all seasons great winds and sometimes qwain. s!«| Nohwrn in conjunction, square or opposition of the Sun, in the Iwpring denotes cold, rain or hail. In summer much rain, with ^thunder and lightning, according to the nature of the sign. In . jAutumn tempestuous, stormy weather. And in winter grievous cold, jdnowy, slabby weather. uJ Saturn in conjunction, square or opposition of Venus, promises in .ijihe spring rain and cold ; in summer sudden cold; in autumn jjkuch rain ; and in winter rain and snow ; especially if the sign be d'jpatery. �52 AIDS TO FORETELL WEATHER. [zadkiel’; Saturn in conjunction, square or opposition of Mercury, signifie; wind and rain in the spring ; especially in watery and airy signs also in summer wind and showers. But if they be in fiery signs thunder lightning and rain or hail. In autumn wind and cold according to the nature of the signs ; and in winter cold and snow Jupiter in conjunction, square or opposition of Mars shews tht spring to be windy and tempestuous ; a thundering and lightning summer; rain and storms in autumn ; and in winter cold snows and sharp winds, according to the nature of the signs. Jupiter in conjunction, square or opposition of the Sun, in tht spring signifieth high winds; in summer thunder and lightnnig and in autumn vehement winds. But in the winter very dry, cold frosty weather. For the most part they signify thus in everj sign. e/zqoiter in conjmiction, square or opposition of Venus, shews temperate air, according to the nature of the season, all the yea! long. Yet if they be in watery signs they incline somewhat t« misling showers. Jupiter in conjunction, square or opposition of Mercury, denote! great and vehement winds in every quarterthey are so aspected, *!! in airy signs; in watery signs rain ; and in fiery thunder and light ning, but of no great continuance. Mars in d , □ or g of the Sun, in fiery signs, promiseth drough I in summer, dry air in the spring ; in autumn and winter frost; i watery signs, showers in the spring ; in summer thunder and rain i in autumn showers, in winter rain and cold. Mars in d , □ or g of Venus in the spring, will cause sudde; i great and violent rains ; in the summer and autumn tempests ; bi: if in fiery signs, or each other’s house, great thunders and ligh f nings. Mars in d, □ or g of Mercury in fiery signs causes heat as i drought in summer; but rain if in watery signs, and sometim thunder and lightning. In autumn sudden great winds ; and j winter cold. The Sun in d of Venus, in the spring causeth rain ; in summ i@ tempests and rain; in the autumn showers and wind; in wint p much moisture. The Sunns, d of Mercury, denotes wind and moisture, especially y watery and airy signs; but in fiery a serene air in summer ai i frosty in winter. Venus in Mercury rain in the spring, summ n and autumn; and snow in the winter and sudden high winds. A]|K in the summer they raise storms and tempests. ' Judge also the same in everyone being in sextile or trine ; bl you must know they are not altogether so bad. J [Ramesey might have said also that these inferior aspects fi quently pass by without doing more than causing the sky to iSd �AUJANAC.j FREEMASONRY. 53 overcast with clouds, instead of producing absolutely rain. We must also remark the parallels of declination, marked p. d. in this Alma nac ; as they are nearly as potent as even the conjunction. There are many other rules for judging the weather; but it will be time enough to learn these, when the student shall have well mastered the above.—Z.J FREEMASONRY. What was the meaning of the ceremonies practised in the Mys teries, or Ancient Freemasonry ? is an enquiry that has been long pursued, but hitherto, as is well known, without any satisfactory result. The Rev. Dr. Oliver (“History of Institution,’’ page 26) says, “The mysteries were proclaimed the beginning of a new life of reason and virtue (Cic De Heg., ii, 14), and the initiated or esoteric companions were said to entertain the most agreeable anticipations ^respecting death and eternity (Isoc. Panegyr.); to comprehend all the hidden mysteries of nature (Clem. Strom. 5); to have their soul restored to the state of perfection from which it had fallen, and at their death to be elevated to the supernal mansions of the Gods. (Plat. Phsed.) They were believed also to convey much temporal felicity and to afford absolute security amidst the most imminent, dangers by land or water. (Schol. in Aristoph. Iren., v, 275.) A public odium was studiously cast on those who refused the rites. (Warb. Div. Leg., i, p. 140.) They were considered as profane wretches unworthy of public employment or private confidence (Plat. Phsed.), sometimes proscribed as obdurate atheists (Lucian. Daemon), and finally condemned to everlasting punishment. (Ori gen, cont. Cels, 1. viii.) The mysteries professed to be a short and certain step to universal knowledge, and to elevate the soul to absolute perfection; but the means were shrouded under the impenetrable veil of secrecy, sealed by oaths and penalties the most tremendous and appalling. (Alleurs. Eleusin., c. xx.) Innu merable ceremonies, wild and romantic, had been engrafted on the few expressive symbols of primitive observance ; and instances have occurred where the terrified aspirant, during the protracted rites, has absolutely expired through excess of fear. But the potent spell which sealed the authority of the hierophant was the horrid custom, resorted to in times of pressing danger or calamity, of immolating human victims. (Diod. Sic., 1. v ; Strabo, 1. iv ; Euseb. Orat. ad Const.) The selection of victim was commonly the prerogative of the chief hierophant. (Samones, Brit., i, p. 104.) The most careful selection and preparation were necessary to deter mine who were fitted for these important disclosures; and for this �64 EKEEMASONKY. [zadkikl’s purpose they were subjected to a lengthened probation of four years (Tertul. adv. Valentín.) before it was considered safe to admit them into the Sanctum Sanctorum, to become depositaries of those truths the disclosure of which might endanger not only the institution, but also the authority of the civil magistrate. Hence to reveal the mysteries was the highest crime a person could commit, and was usually punished by an ignominious death, embittered by denunciations of the hottest pains of Tartarus in another world. (Clem. Stram.; 2. Sam.; Petit in Lege Attic., p. 33. Si quis arcana? mysteria Cereris sacra vulgasset lege morti addicebatur.) The places of initiation were contrived with much art and ingenuity, and the machinery with which they were fitted up was calculated to excite every passion and affection of the mind. Thus the hierophant could rouse the feelings of horror and alarm, light up the fire of devotion, or excite terror and dismay; and when the soul had attained its highest climax of apprehension, he was fur nished with the means of soothing it to peace by phantasmagoric visions of flowery meads, purling streams, and all the tranquil scenery of nature in its most engaging form, accompanied with strains of heavenly music—the figurative harmony of the spheres. These places were indifferently a pyramid, a pagoda or a laby rinth. The iabyrinths of Egypt, Crete, Lemnos and Italy were equally designed for initiation into the mysteries (Fab. Cag. Idol., iii, p. 269), furnished with vaulted rooms, extensive wings connected by open and spacious galleries, multitudes of secret dungeons, subterranean passages, and vistas terminating in adyta, which were adorned with mysterious symbols carved on the walls and pillars, in every one of which was enfolded some philosophical or moral truth. The pagans entertained such a very high opinion of the mysteries that one of their best writers attributes the dissolution of the Roman polity to their suppression. He says (Josinus, 1. ii, p. 671), “Whilst therefore the mysteries were performed according to the appointment of the oracle, and as they really ought to be done, the Roman empire was safe, and they had in a manner the whole world in subjection to them ; but the festivals having been '' neglected from the time that Diocletian abdicated, they have decayed and sunk into oblivion. We shall endeavour first to ascertain the meaning of mythology. That once determined, there is a short and easy method with the mysteries. These were of much later origin than mythology; and just as the mysteries that were presented four or five hundred years ago were dramatic exhibitions ci the Scripture mythology, as Dr. Colenso and others would term it, so the ancient mysteries were mere dramatic presentment? fa mythology older than these same mysteries. Of course no cne would attempt to make out the meaning of Scripture by a study of the mysteries of the 15th century. �U| ALMANAC.] FREEMASONRY. It should be remembered, that what to us is mythology was to hi1 Pagans religion. Jupiter and Neptune, now the subjects of fable merely, had their temples, priests and sacrifices. It is not true that tnese been mj these fables are the fables of books only: they have in all ages been .................................. " blood ,................................ „ h) written in characters of ” ’ and fire, in widow-burning by uti Hindoos and in Druse massacres, still in course of perpetration. 1 ' Professor Max Muller thinks he shows that widow-burning arose from a mistake in the meaning of a single word of the Rig. Veda. If 9m the hidden meaning of the various mythologies, constituting the sacred book of the heathen, could be deciphered, and shown to refer id to something else than religion, an end would be put to these evils ; it. Ji but as long as these sacred books are thought to have the sanctions ra of religion, their real meaning being unknown, so long these evils Ri|will endure. To investigate, therefore, the nature of mythology is an enter fit prise of the utmost practical importance. Mythology, after all, is or should be the great quest: on of the day, even in this fastidiously Ripractical nineteenth century. Let him who subscribes his guineas to put down false religions <>r fanatical wars look to this. In another and orthodox point of ft’ view, and in the words of Wilkinson (Egypt, iv, p. 166), “ When we reflect that the allegorical religion of the Egyptians contained many Kii important truths founded upon early revelations, made to mankind nj and treasured up in secret to prevent their perversion, we may be disposed to look more favourably on the doctrines they entertained, jdjand to understand why it was considered worthy of the divine legistator to be learned in all the wisdom of the Egyptians. Pi We are to show reasons for believing that the basis of m taology was a certain natural science, or the authority of the amients, and of course we must interpret the ancients by the ancien's There is a science, as the ancients believed, the nr st important vuuvv w* nxivxvv that can be vvxivvxivv J; XVI XV uvwxw with the whole destiny of man, conceived for it deals nxuxi F® not only with all the events that will happen to him, as birth, srrimarriage, occupation, death, but also with his very nature and marriage, constitution, mental and bodily. It is self-evident that this is the all-important thing : it is importance itself: nothing else could be St» so fit for the foundation of the imposing pomps and ceremonials of the mysteries and religions. I need only mention the name of „ ___ .. M Astrology, or the science of foretelling future events, of reading the O fate of men and of empires in the positions of the heavenly ^bodies. But the mere general knowledge of astrology, possessed by astro W Hog ers, has not hitherto enabled them to solve the great mytho■'? ) logical problems, any more than the general knowledge of mechanics, EOt1 r ■ ... i possessed by the mechanicians of bygone ages, had enabled them to ’ ------ ------------------------------ — — —v o----------- o~' i yp invent the steam-engine ; and so on with other sciences. So there �56 FREEMASONRY. [zadkiel’s is a certain and peculiar and entirely original application of astro logy, which we shall introduce as necessary and sufficient for unravelling the mysteries of mythology. Before however proceeding to this application, it may be satisfac tory, though not necessary, to give prima facie reasons for believing that mythology is astrology. Landseer observes (Sab. Res. p. 191), “ If the secrets of the mysteries were astronomical, or were so even in part, the same religious dread which would account for their being so rarely, if ever, divulged, accounts also for the little that has been directly imparted and the much that has been withheld of ancient astronomy. JEschylus occasionally deals in astronomical notices, blending with them the sacred charm and elevated pathos of his poetry. And it is known that rEschylus would have been in danger of capital punishment for revealing the mysteries, had he not been able to prove to the satisfaction of the Areopagus that he never was initiated. Again, why is Herodotus so chary and so vague in his astronomical notices, when treating of the ancient Sabean nations ? Why so much freemasonry ? Why, in mentioning the deified animals of Egypt, which were of astronomic reference, does he fear to disclose the reasons of their being held sacred ? Why put off his readers with,“ If I were to explain these reasons I should be led to the disclosure of those holy matters which I particularly wish to avoid, and which but from necessity I should not have discussed at all P In the “Io” of Plato, Socrates says, “Homer and Hesiod both write of things that relate to divination” (Astrology is divination.) Io—“ True.” Soc—“ Well, now, the passages in either of these poets, relating to divination, who, think you, is capable of inter preting with most skill and judgment, yourself or some able diviner Io—“ An able diviner, I must own.” Ritter remarks on the Timseus, “ Now as the work of the created gods possesses such power over the rational soul, the gods who formed it—the stars—must exercise no inconsiderable influence upon the lot of all mortal creatures. Plato accordingly believedj that the fate of man is dependant on the complicated motions of the stars, and that, by a due and careful contemplation of the heavens, his future destiny may be discovered.”—Ancient Philo sophy, p, 374. That the planets were the real gods of the Egyptians is evident, if, as is constantly asserted, the gods of that people were the same as the gods of the Greeks ; “ The seven planets being, in the words of the philosopher Albricus, the seven first gods of the heathen, whom he arranged in this order: Saturn, Jupiter, Mars, Apollo, Venus, Mercury and the Moon.” Thus Albricus, p. 171: Saturnus primus deorum supponebatur j �FREEMASONRY. 57 *Æars tertius deorum dictus est. This order is adopted, in modern .iastrology, in the planetary arrangement of the days of the week, ¡and depends on the increase of distance and decrease of the ap.1 parent motion of those bodies. * i The same order (see Macrobius) is observed in the Demotic 1 tablets discovered by the Rev. H. Hobart. Wilkinson remarks, ! that “ Clemens of Alexandria, too, placed in the first class of Pagan . deities the stars or heavenly bodies. The summary of Egyptian theology, given by Diogenes Laertius from Manetho and Hecatæus, is in the same spirit, which considers that matter was the first principle, and the sun and moon the first deities of that people.” Ritter (Indian Philosophy, p. 90), observes, “ In the more ancient portion of the Vedas, physical religion prevails. The heavenly bodies are worshipped as gods.” We have the following expression in the Cratylus of Plato :— “ The only gods are the sun, moon and stars.” In the Timæus the gods are spoken of as revolving—“ As many as visibly revolve.” Porphyry excelled, as Taylor observes, in all philosophical knowledge, and was called “the philoso pher.” He treats the gods as visible—“ Which gods are as you now see;” and again (ii, 37)—“To the remaining gods, therefore, to the world, to the inerratic and erratic stars who are visible gods.” Of these he says, (ii, 36)—“The Pythagoreans frequently implored their aid in divination, and if they were in want of a certain thing for the purpose of some investigation. In order, therefore, to effect this, they made use of the gods within the heavens, both the • “Nous avons vu que l'ordre des planètes, selon la croyance des anciens et aussi des Egyptiens, était Saturne, Jupiter, Mars, Vénus, Mercure. Dans les quatre tablettes dont nous nous occupons, et où les cinq p'anètes se suivent 28 fois dans le même ordre, il est à croire que cet ordre des noms sera le même que les anciens.” This order is said to prevail in the attributing the days of the week to the planets, according to the order of their rule over the hours of the day; each day bearing the name of the planet ruling its first hour, as thus : the first hour of Saturday being dedicated to Saturn, the second to Jupiter, and so on; the 25th, or first hour of the next day, is that of the Sun, which gives its name to the day; and so on with Monday, or Lundi, Maidi, Mercredi, Jeudi, Ven dredi—Tuesday, Wednesday, Thursday and Friday. The sarcophagi of the monarchs of the 18th dynasty were decorated with representations of the Sun Mythos—the passage of the Sun through the twelve hours of the day and those of the night. The Sun passes in a bark, always accompanied by seven deities, who differ according to the hour, and who appear to represent the Moon and planetary system. This forms a clue to the mythology of the 18th and 19th dynasties.—Birch, on the Determination of the Relative Epochs of Mummies (p. 374). This system of “ planetary hours,” though at least as old as the 18th dynasty, appears to be a late affection of astrology. Herbs ruled by the various planets are gathered in the hours respectively dedicated to those planets. �58 FREEMASON11V. [ZADKlKtS t erratic and non-erratic, of all of whom it is requisite to consider the sun as the leader, but to rank the moon in the second place; and we should conjoin with these fire (or Mars) in the third place, from its alliance with them, according to the theologists. We must call, therefore, the nature of the stars, and such things as we perceive together with the stars, the visible gods.—Plato, Epinanis, p. 401.—■ I n the Timeeus the planets are called celestial beings. The first inventors of astrology were kings, then priests, or augurs, who derived their augury from the celestial signs. Belus, king of Babylon, is referred to, and other kings of the Chaldeans and Assyrians, as Zoroaster, king of the Bactrians. Among the Egyptians no one but an astrologer was appointed priest. “ Those who were appointed to the worship of the gods were Chaldeans, most skilful in astrology.” (Pliny, xxx, 1; Justin., 1. 6.) “The Egyp tians,” says Wilkinson (iv, p. 153), “predicted future events, both relative to private occurrences and natural phenomena; for which purpose Diodorus (i, 81) tells us they took advantage of their skill m arithmetical calculations; this last being of the highest im portance to them in the study of astrology. For the Egyptians most accurately observe the order and movement of the stars, preserving their remarks upon each for an incredible number of years ; that study having been followed by them from the earliest times. They most carefully note the movements, revolutions and positions of the planets, as well as the influences possessed by each upon the birth of animals, whether productive of good or evil. And they frequently foretell what is about to happen to mankind with the greatest accuracy, showing the failure and abundance of crops, or the epidemic diseases about to befall men or cattle ; and earthquakes, deluges, the rising of comets, and all those phenomena, the knowledge of which appears impossible to vulgar comprehen sions, they foresee by means of their long-continued observations. It is indeed supposed that the Chaldeans of Babylon arrived at their celebrity in astrology in consequence of what they derived from the priests of Egypt. The art of predicting future events, as practised in the Greek temples, says Herodotus (ii, 58), came from the Egyptians'' (See Diod. Sic., ii, 31.) Each of these temples wa3 a planetarum, says Morgan (p. 57), or representation of the heavens» The principles on which they are constructed are strictly astro nomical. From the importance they attached to the study of astro nomy the Druids were termed by the Greeks Saranidee (serenyddion, from the Kymric seren, a star), astronomers. Their system of edu cation appears to have embraced a wide range of arts and sciences. The lowest degree of the mysteries of the Druids conveyed the power of vaticination, in its minor divisions. Borlase (Ant. Corn., p. 67), says, the Eubates or Vates were of the third or lowest class ; their name, as some think, being derived from Thada, which �^RlmanAC.] 59 . .¡amongst tlie Irish commonly signifies magic; and their business Ams to foretell future events. The Druids practised augury for the public service of the State; < mt L 7 ■; ~ .. d-¡while-------------- the Eubates were merely fortune-tellers. (Oliver, Hist. Init., v x ? J ,k 226.) Fosbroke remarks, “The Druids and Etrurian augurs, like “ the V/lltblLlCai-liS, told fortunes by the planets. Eruidism is not tile Chaldeans, UVAVA AVALIAAACO KJJ VAAA> jAAUlAAA, VA3. A--/ cvvwvv.iv w ! wt ta extinct : it still exists in Ceylon, where it is termed Baliism. These extinct Cingalese worshippers of the stars generally conceal their opinions. Townley says the worship consists entirely of adoration to the heavenly bodies, invoking them in consequence of the supposed hi influence they have on the affairs of men. The priests are great 1ft astronomers, and believed to be thoroughly skilled in the power and 10 influence of the planets. (Loss, vol.ii, p. 161.)—“ The usual appellation given by the bards to the sacred inclosure of an open temple was 11 the mundane circle ; and Faber says that the ark was called the M circle of the world. It follows, therefore, the open circular temple was thè representation of the ark, which was anciently denominated fe! CJaer Gaur, or the Great Cathedral, or the Mundane Ark. (In., p. 189.) P “ The general name of the sanctuary where the peculiar mysteries of $ Ueridwen were formally celebrated was Caer Sidi, the circle of ©■ revolution, so called from the well-known form of the Druidical ¡9. temple. This phrase, according to Mr. Davies, implies, in the first hj place, the ark in which the patriarch and his family were enclosed ; ^secondly, the circle of the Zodiac; in which emblems the sun, i Imoon and planets revolved ; thirdly, the sanctuary of the British which r Ceres, _ .. represented both the ark and the Zodiac. (Davies Myth. Druid., p. 516.) THE RULE OF GOD OVER THE HEAVENS, OR HEAVENLY BODIES. ’ In numerous places do we find in the Scriptures the most direct a assertion that God rules the stars; which is often poetically mend tioned as His riding on them. Thus in the 68th Psalm, 4th verse, V We read, “ Sing unto God, sing praises to His name ; extol Him that A- rideth upon the heavens, by His name Jah,” And again in the 32nd verse we find it written, “Ye kingdoms of the earth, 0 sing praises li unto the Ruler, Selah.” Our version renders the word MTN, Adoni, ;< by the terms “ the Lord but we contend that being formed from ¡‘"J. C Dan, a Judge or Ruler, and considering that the translators most i frequently render the word HIFT', Jehovah, by “ the Lord,” we >1 do not see why this word Adoni should also be made to have .the 3i| same meaning exactly. This becomes more obviously questionable, w when we go on to read the 33rd verse, thus : “ To Him that rideth i, upon the heavens of heavens, which were of old and when we >i read in the following verse that “the strength of God is in the �60 THE RULE OF GOD. [zADKIEl’s ' heavens,” as it is rightly rendered in the margin, since the evanescent “clouds” certainly cannot be thought,for a moment, to depict the ■ strength of God. AVell, here we find that God is said to ride upon : the heavens of heavens, which were of old. Now, what can this signify, but that God is the Ruler of the heavens, which, although moved by His servants, the angels, are yet altogether subject to His will, whose fiat first called them into existence ? Rightly, there fore, did David, in the 20th verse, 69th Psalm, say, “Let the heavens: and the earth praise Him ; the seas, and everything that moveth i therein.” We will now give the original Greek of the twenty-fifth verse ofj the thirteenth chapter of St. Mark’s Gospel, wherein the words of our Blessed Lord are related, and we will follow these by the Latin Vatican translation, made for the use of the Catholi : Church, and termed “the Vulgate.” We shall then present the French translation by Jaques de Bay, made in 1572, which is considered to be extremely accurate; and, finally, we shall otter the authorised translation of the Protestant Testament, and *llow o with our own literal rendering. The reader will then perceive that our Saviour did actually and forcibly declare the existence of th# influences, or virtud^ or powers, which are in the heavenly bodies. 1st. The Greek runs thus : Kai ol atrfspsf tov ovzavov ’'ercvra^ sr.wlwrovTSS, xal al Svvaasif, at ev to7$ ocpavoi$ trateufycroyi'ai. 2nd The Vulgate Latin for this passage is as follows : Et stellse cceli erunt decidentes, et virtutes, quae in ccelis sunt, movebuntur. 3rd. The old French translation runs thus : “ Et les estoilles du ciel cherront, et les vertus qui sont es cieux, seront esmues.” 4th. The authorized Protestant Testament has, “And the stars of heaven shall fall, and the powers that are in heaven shall be shaken.” We shall now give the rendering we conceive to be literal and in exact accordance with the original Greek. It is this : “ And the stars of heaven shall fail, and the powers that are in the heavens^ shall be shaken.” The first clause of the verse, if taken in the sense of the authorized version, would import that “ the stars,” meaning thereby the heavenly bodies in general, including fixed stars, planets and comets, should absolutely fall down, on, to, or towards the earth. But if we examine the word in the original which our version renders “fall,” viz., ¿/.■zvmTorrff, ekpiptontes, we find it formed truly from the verb pipto, to fall ; but not in the direct and palpable sense of falling down, but in the metaphorical sense of failing. Thus, when Mr. Parkhurst says “the word is used to express the destruction of the heavenly bodies, i.e., then fall from * �ALMANAC, j Gl THE RULE CT GOD heaven,”* he foolishly adopts the idea of the failure or destruction of the heavenly bodies being “ their fall from heaven,” as if they were merely toys ; as if, in fact, they could fall anywhere! If we, however, will adopt the idea of the destruction or the failure of the heavenly bodies being signified, which we must do if we read the preceding verse relating to the Sun being “darkened” and the Moon ceasing to give her “ light,” we easily discover that the true reading of the passage is, “And the stars of heaven shall fail? But it is the latter clause of the verse, which, when truly and grammatically translated from the Greek, becomes of such vast importance, because it declares that there are “powers” in the heavens which shall be, when the heavenly bodies themselves shall be found to fail, not destroyed with them, but “shaken.” This expression imports that those “powers” have a mission to perform during the existence of the heavenly bodies; and that, after the destruction or failure of these, that mission shall cease to be, although the powers themselves may continue to exist. And this is quite consistent with the idea that the Jews have always had, as Maimonides testi fies, that the powers in the heavens were spiritual beings, or angels. If so, they may be shaken, but will not, of course, be destroyed. Now the question arises as to what these “powers which are in the heavens” are said to be by the Evangelist. He calls them zzi Swapels • which word is formed from ewagi;, dynamis, which is equivalent to the Latin terms potentia, vis, virtus, that is, “power,” “force,” “virtue.” And accordingly we see that the Vatican Latin translation has “ Virtutes quae in coelis sunt,” the * virtues which are in the heavens.” And the French translation is also, “les vertus qui sont cs cieux,” that is, “the virtues which are in the heavens.” But the word “virtus,” in Latin, signifies not only virtue, but force, power, strength; as, for example, Deum virtute, “ by God’s help.” Mr. Parkhurst renders the word in the text, dynameis, “angelical powers, angels ; whether good ©r bad.” He adds, that Wolf and others say that the Jews called angels powers or virtues (see Jalkut Chabdasch, fol. 89, col. 4), as .Valesius ad Euseb., p. 254 (see Praep. Evang., iv, 6), shows that the Greeks did. But he farther adds, that this word dynameis meant ^mighty, i. e., miraculous powers? And, lastly, he says that it signified “ the powers or hosts of heaven? i. e., the stars. “ Avvaat; and vis in Latin often denote the armies or forces of a kingdom ; and hence Suydgsi; rwv ovpocvwv (dynameis ton ouranon) denote the stars, or splendid bodies with which the heavens are adorned.” The reader will perceive that the learned Mr. Parkhurst here makes I »jumble of the whole thing ; for he first makes the word dynameis signify the “powers” of heaven, and then again “the stars.” Now • "Greek and English Lexicon, E �62 THE RULE OF GO». [zadkiel’s this is absurd ; because the stars might exist and have no powers ; as very many foolish folk declare they do. And they may exist and have “powers,” as the astrologers contend, and as the Saviour has declared. The cause of this jumble perhaps is, that the Jews in early times believed all the stars, or heavenly bodies, to be gods ; and in course of time both Jews and Greeks came to believe that they were, as Parkhurst states, angels; which explains the ex pressions of David in the 103rd Psalm, v. 20, where he says, “ Bless Jehovah, ye his angels, that excel in strength, that do his command ments;" and v. 21, “ Bless Jehovah, all ye his hosts, ye ministers of his, that do his pleasure" Where we see the doctrine taught that the hosts or stars of heaven do the pleasure of the Great Jehovah, as do the angels. But it seems evident that “ the powers that are in the heavens ” can be no other than the angels. And so Astro logy has always taught that each planet has its angel, that “ excels in strength,” as David says. Now these angels, or ministers of Jehovah, wh® “do his commandments,” have been largely spoken of by ancient writers. It will now be time, however, to show why, in the second clause of the 25th verse of the thirteenth chapter of Mark, I have given the words, “ that are in the heavens,” instead of ‘ that are in heaven,” as it stands in the authorised version. The Latin and the French both correctly translate the Greek terms ey roif oupavoi; (en tois ouranois) by “in the heavens and as these words are in the plural form, there can be no excuse for our translators having rendered them in the singular. The perverse negligence with which the translators wrote the passage in the sin gular, instead of the plural, is very evident if we refer to the parallel passage in the 29th verse of the 24 th chapter of Matthew. For therein we find the original Greek is in the genitive plural, viz., rwy ovpaytiv (ton ouranon), and the English, Latin and French all agree in rendering it in the same manner. A mere hasty reference to the latter passage would have been enough to prevent the blun der in the other. It may be well to remark here, that all the translators have made a slip, however, in rendering the words in the 29th vei’se of the 24th of Matthew, viz., of acrtpep wstrovvTa.i a,wo Toy ovpavov, (oi asteres pesountai apo tou ouranou), by “the stars shall fall from heavenfor, where dvio implies motion, it is better to render it by “ away fromand therefore the words should be rendered by “ the stars shall fail away from heavenwhich agrees with the passage in Mark, and implies that they shall be destroyed. At first sight it may appear of little moment whether we say with Mark, “the powers that are in heaven,” or “ the powers that are in the heavens.” But it is really very important; because the word “ heaven,” taken in the singular, leads the mind to refer to the dwelling of the Almighty; whereas, “the heavens” at once gives us the idea of the �ALMANAC.] THE INTERNATIONAL SOCIETY. 63 heavenly bodies, or stars, &c., only. Hence we know, from the true rendering of the latter clause of Mark xiii, v. 25, and the parallel passage, Matt, xxiv, v. 29, that our blessed Saviour did, in the most pointed manner, record the fact of his sacred word that there are powers or virtues in the heavenly bodies, or stars, &c., and as these are those which we astrologers call ordinarily “ influences,” we cannot be denied the right to claim the highest possible authority for the doctrine we teach. * THE INTERNATIONAL SOCIETY. “ Mr. B. Cochrane rosé to call the attention of the House (of Commons) to the organisation of the International Society. The Society was growing, and in a country like England an organisation which sought to abolish marriage, which denied God, which denied all rights of property, and which preached assassination, ought to be denounced in the strongest way by all honest men.”—Daily News, 13th April, 1872. Remarks on the above by Zadkiel.—We agree that Mr. Cochrane has ground for alarm ; but we would ask him whence has sprung this teaching of atheism, by the class of men likely to become members of this denounced Society. Is it not manifest that the doctrines taught by the so-called men of “ science ” in this country, who openly teach that life began on this earth from the accidental falling of a moss-covered stone, containing a bug, from an aerolite, are the true original of the evil ? It is not the workman, who has no leisure for such studies, even if he have the ability, that originates and thrusts these disgusting lies into being. It is the man of “ science ” to whom Mr. Cochrane should look ; whose doctrines he should denounce ; and not the International Society, which simply follows the lead of these men. Let this worthy M.P. remember that he himself, as a member of the Legislature, has done his best to de stroy the only true teachers of the existence of a God, as proved by daily reference to his works, in the Heavens, or in other words, by the science of Astrology. He has sanctioned a law that treats Astro logy as a fraud, and punishes its professors as if they were common vagrants, thieves and vagabonds; although the best and brightest characters of mankind have been well known as Astrologers. Will Mr. B. Cochrane prove his own feelings in favour of truth and righteousness, by some attempt to amend that abominable * The hymn called Te Deum la/udamus has for many centuries been sung by the whole Catholic and Anglican Church. It runs thns : “To thee all angels cry aloud : the heavens and all the powers therein.” Now what are these words to signify, if there be no powers in the heavens, as the adversaries of astrology declare ? What mockery to address the Deity in language devoid of meaning Yea, verily, there are powers in the heavens, as all may know who will examine for themselves ; and these powers are no doubt the “ministers” of God, who “do his will.” �ttFECTS Oi' iiAliS. [zADKlEl/s A agrant Act ?. If so, we promise him that he will do more to check the vile teachings of men of “ science,” and to destroy the “ Inter national, than by a thousand speeches in the House of Commons against the latter, as things now stand. Let him observe also that Astrologers have never denied the existence of their Creator; and let him learn and remember that “ An un devout Astrologer is mad.” NO CONJURORS CONJECTURE. Could a Meteoric Stone, Pray, Sir William Thomson, Fall, with lichen overgrown ? Say Sir William Thomson. From its orbit having shot, Would it, coming down red-hot, Have all life burnt off it not ? Eh, Sir William Thomson 1 Not? Then showers of fish and frogs Too, Sir William Thomson, Fall: it might rain cats and dogs. Pooh, Sir William Thomson ! That they do come down we’re told. As for aerolite with mould, That’s at least too hot to hold True, Sir William Thomson !—Punch THE EFFECTS OF MAES IN LEO, IN ANY NATIVITY. There is no aphorism more settled than that which teaches the several parts of the body ruled, or influenced, by the signs of the Zodiac. Among these we find (see page 28) that “ the Heart and the Back ” are ruled by Leo. Now I purpose to shew, very briefly, that this rule was evinced in the case of His Royal Highness Prince Alfred ; and also of the late Lord Mayo, Governor General of India. Planets' places at 7h 50m, a.m., on the 6th August, 1844, the day Prince Alfred was born. O o’? , f O 4 / 0 $ / 0 0 / 0 ? / oU 0 D / 5ty>59 3x?12 37,42 13SV18 13ft 53 23SB52 29 ft 20 15^46 R R R Herein we find Mars, the Sun, and Mercury, all in St, Eeo, ruling w the backand we know that the miscreant, who was hanged in Australia for the act, shot, the Prince in the back, �EFFECTS OF MARS. ALMANAC.] C5 Planets' places at noon, on the 21s? February, 1822, on which day the late Lord Mayo was born. p, O 4 O / 0 / 0 / o ? / o 5 / O D / j 6 #20 22T59 27<rl6 29^14 2X21 26X44 20X22 28ï£19 R Here we find Mars also in Leo, and in close opposition to tl e Moon, indicating most serious evil to the noble native in the back, by a stab, oi’ other wound. If we look to the previous birthday < f ifhe native, on the 21st February, 1871, what do we behold? Why, we see Saturn in Vf 7° 23', in close conjunction with Uranus at birth; and Mars on that day in -"= 7° 10' in exact square with him. Nothing could have been more plainly indicative of the danger tl e native would be in at the time. But, perhaps, the most strikii g position, of all that then occurred, was the place of Uranus at the end of 50 days, equal to 50 years after birth, the 12th April (the IMondary direction), he being found in exact conjunction with Saturn at the previous birthday, viz., in vy 7° 21'! Yet we find further evidence of the fatal influences that brought this great man to an untimely end ; for, on the 22nd December, 1870, there was a great visible eclipse of the Sun, in Capricorn, ruling India. The places of the Sun, Moon, Saturn, Venus and Mercury were as follows, at the Eclipse :—• o î / j ° ÿ / I1 0Vÿ31 0#31 0#52 3#55 16#39 J © O / o / O *2 / And we see that the place of Uranus in the radix was yf 6° 20' ; whence it seems that this eclipse was very fatal to the native, as appears by the melancholy result. Of course he was educated according to the fashionable He, that rules predominant in our universities, viz, that there is no truth in the doctrine of the stars. Had it been otherwise, he might have avoided exposing himself to the knife of the assassin ; or, better still, he might have forbidden those cruel deeds—the blowing away from guns the miserable sixty-five men engaged in the Kooka insurrection, which perhaps gave rise to the feeling that led to his destruction. Now let us turn our eyes upon the figure of the Prince of Wales. In that we shall see that in December, 1871, there was also a great eclipse of the sun, which fell on the 12th December, when His Royal Highness was at the worst, and thought by many to be dying. But as on that day the eclipse took place, the sun was �66 ¿EFFECTS OF MARS. [zADKIEL’s exactly on the place of Jupiter, at his birth, we saw, and said, and wrote to many friends, that he would not die, in fact, we believe that he could not die, as the hyleg (or life-giver) was no ways afflicted. The following is the figure, under which His Royal Highness came into the world; and in this figure we find the moon just 30° 16' from the M. C., which of course, came to the body of the moon just past 30 years of age. This gives troubles both of body and minrl. But the moon has but little rule over the life, which depends wholly on the sun. Figure of Birth of His Royal Highness The Prince of Wales. At lOh. 38m. 12s., a. m., 9th November, 1841, London. R.A.208.“o. Let us next behold the eclipse of the sun at 4h l‘5m, a. m., 12th December, 1870, and we see that the new moon fell in f 19° 44', in close trine to the place of Venus, and in close conjunction with the place of Jupiter in this figure, �EFFECTS OF MARS. ALMANAC.] 67 Well, on that very day His Royal Highness began to mend, according to all the newspapers, and then steadily improved in health; the only drawback being an affeetioa of the hip, which arises from bad blood therein, as shewn by Jupiter so near ths ascending degree. I here give the planets' places at the return of the sun to his own place, on th® 9th November, 1871. o 7 o 4 / O / o o / o ? o J, o D / | 1SL16 6Vf20 29 s 50 lltf41 161H55 3^=44 2HTL15 7^14 I R Here it will be seen that the two malefics, Mars and Saturn, are nearly conjoined in the ascendant; and the moon lies in square to them both. This led me to anticipate a serious illness for the prince ; but as Jupiter was in exact sextile to the moon, I did not foretel any danger to life; neither was there any such; although the whole nation were led astray, by ignorance of the rales and doctrines of astral science, to believe and to apprehend such danger. The words I used at page 25, November, 1871, were these : “ On the 9th the moon is afflicted by a square of Mars and Saturn, which bespeaks serious losses and troubles for all persons born that day, be they prince, or peasant; and these will endure through all the ensuing year of life." My readers well know how true these remarks really were ; but they must also see that the whole of the Royal Family, and all the people of these realms, would have been spared great anxiety and much alarm, if they had but known the true principles of astrology. These are as ancient as the stars, firm and unfailing as the great globe itself! They never yet did deceive those men who could read their indications, and who fail not to remember, that they are the servants of the Great Eternal whose fiat called them into being, for the very purpose that they should do his will ! Hence we read in the original Hebrew, the 21st verse of the 10 3rd Psalm, as follows :— mi liis will rrwa that do Ministers of his all his Hosts * mn Jehovah Bless ye Here we may note that Si ^al Tseba Heshemim, u All the hosts of the heavens,” used in 2 Kings, 23, v. v, imports generally, all the fixed stars. From the worship of these the greater part of the pagan world were called Zabians or Sabians. mm jehovah of Hosts, is frequently used as a title of the Great �EFFECT OF SATUIiN. [zADKTET.’s God; shewing, as it does, “that from Him the host of the heavens derive their existence and amazing powers, and consequently imply his own eternal and almighty power. Accordingly the Seventy frequently interpret Tsdbaoth, by IIay7azca7cu;, Almighty. THE EFFECT OF SATURN, &c., IN THE TWELVE HOUSES. Ceylon, November 25th, 1871. My dear Sir,—The two copies of your Almanac for 1872, and one copy of the Companion, with its accompanying, letter, have duly reached my hands. Please accept my best thanks for the same. You want, it appears, that I should give my opinion about the Almanac. What opinion can you expect from an insignificant astrologer in a remote Island, who can scarcely approach you, or one of your meanest disciples, in point of erudition, with respect to this sacred science ? However, I can conscientiously say, that not only the contents of your Almanac for 1872, but almost all your Almanacs for past years, contain pure truth, and nothing but truth. It would be in vain in a letter like this to mention in detail the exact verification of most of your predictions, even in Ceylon, unless I undertake to write a large pamphlet on the subject. Your weather predictions turn out to be exactly correct, even in Ceylon ; and your unerring calculations on the configuration of the planets are perfect as perfect could be. The most wonderful and admirable of all your predictions are especially those with reference to people born in such a month in any year. I have found them not only to be exactly true with respect to several persons, in the course of my practice, but they were verified to a very great extent in my own case. There are a thousand and tens of thousands of Budhistical astrologers swarming throughout the Island, but, alas ! their calculations are not at all correct; hence their several failures in prediction. There are a few of them studying under me the Occi dental way of casting nativities, and they, I see, are gradually opening their eyes to the correct system. Thank God we have no penal laws against astrologers in Ceylon. Besides astrology, there are different other varieties of occult sciences prevalent and practised in Ceylon, about which I promised to provide you with a brief description in my last letter.—Hoping to hear soon from you * I remain, my dear Sir, yours ever faithfully—J. P. 1st House.—When Saturn is posited in the nativity (i. e., 1st house), know that your hands and feet will be swollen; you shall have to quit your native land, and your father will be subject to diseases of the abdomen. 2nd House.—When Saturn is in the 2nd, the native will be sickly, and moneyless; he shall be subject to epilepsy, and will torn out a regular wanderer. �ALMANAC.j EFFECT OF MARS. 69 3rd House.—The God Saturn in the 3rd is good, will give plenty of gold and silver to the native ; he will cause him (the native) to be a renowned man, especially for his learning. 4th House—If Saturn be in the 4th, he will cause the native’s, parents to be sickly ; the native will turn out a great sinner, poor-, dejected, and a deserted man. 5th House.—If Saturn be in the 5th, the native’s parents will die prematurely ; he shall lose all his inheritance in his own village, he shall be entangled in litigation and lose his younger brothers, daughters, sons and cattle. 6th House.—If the blne-bodied God (meaning Saturn) be in the 6 th, he will confer much eruditeness in learning to the native. He shall have many persons to attend on him, he shall be rich equally in moveable and immoveable properties. 7th House.—If Saturn be in the 7 th, the native shall be poor, will get a wife, but children will die, will be of a very sickly con stitution, especially affections in the head. 8th House.—If Saturn be posited in the house of death, the native will suffer from incurable cancers, rheumatism in hands and feet; will lose wife and children, and, losing all his substance, shall turn out ultimately to be a ruined man. 9th House.—If Saturn be in the 9 th, the native will commit many sins, the mother will be sick of dropsy, and the native will be a renowned atheist. 10th House.—If Saturn be posited in the 10th, the native shall possess three landed properties; shall have cattle, shall marry three times, the mother will be suffering from head disease. 11th House.—If Saturn be posited in the 11th, the native’s fame for kindness and power will be spread throughout the country; be shall have all riches and comfort this world could afford, and shall be a learned and an erudite scholar. 12th House.—If Saturn be posited in the 12th, the native will be driven away from among his relations: the father will be suffering from a gripe, the native will suffer from an incurable sore in his leg. __________________________ EFFECT OF MARS POSITED IN EACH OF THE TWELVE HOUSES OF THE HEAVENS (NOT IN THE TWELVE SIGNS OF THE ZODIAC). Translated from an ancient Singhalese Manuscript. 1st House.—If God Mars be posited in the ascendant, he will cause strife and contention to the native in the village or country that gave birth to him, and involve him in litigation: he will be separated from his wife, and will have very few or no children at all, and endless domestic troubles. E 3 �70 EFFECT OF MARS. [zadkiel’s 2nd House.—If God Mars goes to the 2nd house, the native will be sundered from his father, and will be very unfortunate, losing all his estates and effects, and will ultimately cause the native to quit the village which gave birth to him. 3rd House.—If God Mars be posited in the 3rd house, he will cause the native to be rich in gold and silver, and cause him to possess three landed properties in three distinct villages, and ulti mately cause the native to be injured by a bull. 4th House.—If the red-bodied God be in the 4th house, wherever the native goes he will be implicated in contentions and other affairs that do not concern him at all; he will be hated by his brothers, and will ultimately turn out a regular wanderer out of his own country. 5th House.—If (the son of the earth) Meh& Puth (this is one of the appellations of Mars), be posited in the 5th, tell surely the native will never have children, the father of the native must be continually sick, and say also to a certainty that the native’s wife has two paramours. 6th House.—If Mars be posited in the sixth from the ascendant, the native will be powerful and prosperous, and will be favoured by great men, and will be a famous man, possessing three landed properties in three distinct places. 7th House.—If the son of the earth be posited in the 7th, the native will be choleric and bilious, two of his children shall die in their younger days, and the native himself will be subject to rheu matism in arms and legs. 8th House.—If Mars were to be in the 8th, or the house of death, the native will depart his native country, owing to continual ill-health ; he will for a long time be confined to bed, on account of the pain he will have to sutler in his legs and arms, on account of rheumatism : he will have sons and daughters, but they are perfectly helpless. 9th House.—If God Mars should go to the 9th house, the native will turn out to be a great debauchee, wandering from place to place in quest of satisfaction to his animal propensities ; however he will be somewhat consequential for his having two landed properties of some value. 10th House.—If Mars be in the 10th, the native will be victorious in battle, and he will positively overcome his enemies; he will possess four landed properties inherited from his ancestors, and he will have plenty of riches. 11th House.—If the son of the earth be in the 11th, the native will obtain the command of a large host or army; he will be a brave and a literary man, and will have plenty of sons, daughters and cattle. 12th House.—If God Mars be posited in the 12th house, the �^Jj^MÂNAC.] EFFECTS OF VENDS. 71 -.pther of the native will be indisposed and other people claimlessly ~ 'lherit the landed properties of the native. And these are the unjm rring effects of Mars when posited in each of the twelve houses fl: J rn' f thé heavens. fTTHE EFFECTS OF VENUS IN THE TWELVE HOUSES. K Venus in the First House.—If Venus happen to be in the p©l scendant of one’s nativity, the native shall obtain four landed j<# »roperties; he will pass his three stages of life in equal happiness, Oi <nd have plenty of gold and silver. VjVenus in the Second.—If Venus be posited in the house of subVenus sub ViXllW, he W1XX get pXVXXVJ of riches and favours « * —o~. — —J stance, 11U will gCU plenty MX XXMXXWM ...... i«,.—v» from kings. The fa ather of the native will be a learned man; he will have landed proither pro perties in three different localities, but he will not Eve himself in $ my one of them. ’1 Venus in the Third.—If Venus be in this house, the native will ^inherit lands, but he will turn out a favourite of females and will ^possess a beautiful bodily appearance. Venus in the Fourth.—In the fourth, Venus will cause the native io have several brothers, but he will lose his father early. Four -landed properties, and a good musician. 'J Venus in the Fifth.—If Venus be found in the fifth, if the na. live be one of the Royal Family, he will be the ruler of the whole prorld; he will have several children of very good condition, and ape will prosper to the end of his life. jf Venus in the Sixth.—If in the sixth, the native will be poor and '^possess no riches, and will be suffering from a chronic disorder in I the belly. ,, Venus in the Seventh—The native will be very learned, will get m good and an amiable wife, and plenty of children, and he will live n to the long age of 84 years. £! Venus in ttie Eighth.—Moderately fortunate, very energetic mind, „ifond of the parents, and abhor women of low standing. ij Venus in the Ninth.—The native will be very religious, if not [rU priest, will get a beautiful partner and be the chief over several. Venus in the Tenth.—The native will be famous throughout the | country in which he lives, he will have plenty of cattle, and a large i tree will stand towards south-east of his house. Venus in the Eleventh.—The native’s great grandfather will be , a great man, the native himself will be a very great man, and comp mand the respect of many. j f Venus in the Twelth.— The native will be suffering from his eyes ; i unprofitable brothers and children; he will lose his lands by litiga- �72 [ZADKIEI MARS MEN AND THINGS. From, Raphael’s Prophetic Almanac, 1872. The influence of Mars is doubtless the most active agent in th system of worlds. It appears to be pointed out by its fiery color It has been held that Britain (England) is ruled by Aries—-Mar hence we are nationally Mars-men ; and we have shown ourselv Hie most active and pioneering amongst the nations of the worl The Hebrews are held to be under Scorpio—Mars—and where there a more active and persevering race ? In England the H brews are more sympathized with than in any other land—astr logical evidence of the ruling influences and vice versa. Men wl have the luminaries, or one of them, in aspect to Mars, are t! pioneers of the world in their various spheres ; they are the worke and discoverers of hidden things. Let any one take note of tl position of Mars in the horoscopes of great men, they will readi perceive the truth of this. Space will only admit of our pointii to two personages, Napoleon, and our contemporary, Zadkie The influence of Mars is the most active principle in medicin Mars governs iron, machinery and the workers therein ; to theses owe the position we have held among nations. Let none neglect tl influence and aspects of Mars, especially when of an unfavourab nature ; for, although the effect may not be so durable, it is moi potent than that of Saturn. THE EFFECT OF THE ASCENDING NODE (RAAHU) I THE TWELVE HOUSES. 1st House.—The enemy of the Sun, in the first house, sha cause the death of the first wife, shah award four landed propertie of which three only permanent, and the native shall ultimate! have to leave his native place for good. 2nd House.—If Panidu (Ascending Node) be in the second, tl native will be poor and dejected ; the father will die in the youngt days of the native, but he shall inherit two landed properties. 3rd House.—When Pani (Ascending Node) comes to the 3rd, tl native will inherit three landed properties, will have fortunate sons however, he shall be twice married. 4th House.—When Pani comes to the 4th, the native’s brothei v ill be extremely poor; he shall meet with a fall from a heigh and he shall never prosper in his native place. 5th House.—If Panidu be in the 5th, the native will not b blessed with children; he shall be rich, and inherit four lande properties. 6th House.—If the Dragon goes to the 6th, the native’s wife sha] be childless, he shall be a renowned man, and enjoy the best-o earthly prospects. �ALMANAC.") EFFECT 01? THE NODES. 73 7th House.—When Palanga (another name for Ascending Node) is in the 7th, the native will be the head of the family, will get sickly children, and three landed properties. 8th House.—When Panidu goes to the 8th, he shall cause the native to be leprous, rheumatism in the arms and feet, and the native shall have to contend with a turbulent wife. 9th House.—When Panidu goes to the 9th, the native’s grand father will be transported; all his children will be still-born; how ever, he shall possess three landed properties. 10th House.—When Pani is in the 10th, the father of the native will be poisoned, the native shall have to quit three different places of residence, and the mother of the native shall die. 11th House.—When Pani is in the 11th, the native shall be very prosperous ; he shall have landed property, and favours from kings, and he shall be the chief in the family. 12th House.—When Pani comes to the last, the native shall be entangled in litigation, the father sick, constantly troubled, and ejected from the house in which he lives, and surely there are two paramours to his wife. THE EFFECT OF THE DESCENDING NODE IN THE TWELVE HOUSES. 1st House.—If Ketu a (name of the Descending Node) be posited in the 1st house, the native shall have to run away from his native land; wherever he goes he shall be entangled in litigation ; he shall get a wife, but the children shall all die. 2nd House.—If Ketu be posited in the 2nd, the native shall have a mark or a scar on his left arm, and his right leg be bitten by a dog. 3rd House.—When Bamba is in the 3rd, the native will be much famed ; he shall have plenty of wealth and cattle, and shall inherit a lion’s portion from his parents. 4th House.—When Bamba is posited in the 4th, the native shall be leprous, and the mother will be the enemy of the native, and she shall be a troublesome woman. 5th House.—When Bamba is in the 5th, the native’s parents are always sickly, and the native himself shall have no children; he shall quit his land, and he will be suffering from incessant pain in the stomach. 6th House.—When Kaatu is in the 6th, the native has to contend with enemies ; however, he shall have four landed properties and plenty of riches, but the mother shall be sick. 7th House.—When Bamba is in the 7th, the native shall quit his place, and the native shall get his inheritance by causing the death of his parents. �74 PRANKS OF OLD SATURN. [zADKIEL’s 8th House.—When Bamba is in the 8th, the native shall prove very troublesome to the neighbours; will lose all his wealth; parents sick, and he himself shall be lame. 9th House.—When Bamba is in the 9th, the native shall be a great sinner, and he shall be a wanderer in quest of fortune; he shall never prosper in his children, and his mother shall be sick. 10th House.—If Bamba be in the 10th, the native’s legs will be swollen ; shall quit his country; his mother has a paramour attend ing on her from a distance. 11th House.—When Bamba is in the 11th, the native’s body shall appear very lovely and beautiful; he shall get lands, houses and money. Know this is called the (Sinha) lion’s configuration. 12th House,—When Bamba is in the 12 th, the native shall be always sick, the native’s wife shall desert him, and elope with some one else. THE PRANKS OF OLD SATURN, IN 1872, THE EARTHQUAKES IN CALIFORNIA. New York, April 1. The earthquakes in Southern California have continued two days. Thirty persons have been killed and one hundred injured at Loan Pine, and other deaths have occurred in the adjoining hamlets.— Daily News, 2nd April, 1872. EARIHQUAKES AT ANTIOCH. The following special telegram appears in the Times:— Alexandretta, April 6—Half the towns of Antioch was de stroyed by an earthquake on the 3rd of April; 1,500 persons were killed. Great distress prevails in consequence.—Echo, 8 April, 72. Floods near Oxford.—The lowlandsand meadows around Oxford are inundated with water—rather an extraordinary circumstance in April. THE LATE EARTHQUAKE IN ANTIOCH. Further interesting details are published of the earthquake which occurred in Antioch on the 3rd of April. Two-thirds of the houses in the town have been utterly ruined, including the most ancient and most durable public buildings, and the remaining houses are so greatly damaged that there is no possibility of occupying them. The inhabitants, who are in great misery, are living in tents out side the town, and are in deep grief on account of the loss of rela tives and property. The sacrifice of life has been very great; 1,500 Mahometans and 250 Christians and Jews being reported missing. Close to Antioch is the Isle of Suadia, in which all the houses, numbering about one thousand, are ruined. In Elonshia and Eljadida scarcely a building is left standing. Eljalba and Gallack are also entirely ruined; 3JO persons have perished in the latter place. When the earthquake took place, Mount Britias was split �almanac.] a dirge to war. 75 into two pieces, and a torrent of black water burst forth, tainting the atmosphere with a strong offensive odour. The shepherds.neat' the coast state that the sea rose about one hundred feet higher than usual.—Echo, 25th May, 1872. EATHQUAKE IN ICELAND. Copenhagen, May 14. A schooner which has arrived here from Iceland reports that au earthquake occurred at Husavik, on the northern coast of the Island, on the 16th, 17th, and 18th of April. Twenty houses were de stroyed, but no lives were lost.—Daily News, \5th May, 1872. “Tempests and earthquake shocks alarm and damage the people.” January, 1872. “Earthquakes frequent and terrible, both by sea and land.’ June, 1872. _______________________ A DIRGE TO WAR. 0, War ! accursed War ! how fell thy deeds ! To tell of half thy crimes, the poor heart bleeds For now, alas ! thou art more horrible, More grimly savage—ay 1 more terrible., More ruthless, cruel, and more steeped in gore Thau was thy fellow iu yon days of yore ! Hast thou no sense of wrong ? no human feeling I Wouldst murder e’en a guileless child when kneeling I Since thou art habited in German guise, Lost to all decency, thou hast no eyes To note the deep disgust the nations feel For thee, defiant with thy blood-stained steel. Think not to hand down to posterity A claim to honour or to verity ! Thy false-tongued champions parade in lies ! Thou smilest grimly when a maiden dies ; Till Heaven and Earth and Hell, aghast, stand back, And curse the course of thy infernal track. A myriad demons from dire depths below— Whence spirits cursed into demons grow— Attend thy steps, aud urge thy fated sway, Till blushes at thy acts the God of Day. And hark 1 below, the chorus of the dead, Whom thou hast struck with fatal steel or lead ' They loudly wail thy all-devouring power, And pray that soon may come the fatal hour When down to utter depths ®f dark despair Shall fall thy leaders, in the serpent’s lair; There, helpless, in dread agony to dwell— A just reward for making Earth a Hell!—R. J. M. �76 [zadxiel’s THE STARS. The stars, the stars, the beautiful stars. They come and they go ; and that’s all we know. They may be the cause of our weal, or our woe. The stars, the stars, the beautiful stars. We may think, or may fancy, Or use necromancy; The stars still remain—how we cannot explain. The stars, the stars, the beautiful stars. They shine, ay they shine ; and seem almost divine. No mortal may know whence they come, how they go. ’ Pis sweet to regard them, as peaceful they glow; Unknown as they are—the beautiful stars. ’Tis well to believe them our future abode ; Where angels will smile on our spirits in peace : No fear, or alarms, lest our joys should explode ; For pleasures for ever shall there but increase. ’Mid beautiful stars. R, J. M. SAINT PAUL AND «EVIL SPIRITS.” * The 12 verse, 6 chap., of St. Paul’s Epistle to the Ephesians has these words : “We wrestle not against flesh and blood, but against, principalities, against powers, against the rulers of the darkness of t his world, against evil spirits in the Heavens. N ow the translators have in the above verse (and in chap, i, 3, and ii, 6) been at a loss to render the term ’ETroo^avio;, which is formed from £7r<, ¿n, and heaven; so they invented the term “high places,” which, besides forcing in the word “places,” destroys the obvious meaning of St. Paul. For he, being a ¿Tew, knew well that the Jews believed the air to be tilled with evil spirits. And the whole of this 12th verse, if taken in connection with the verse just preceding, where he says, “Put on the whole armour of God, that ye may be able to stand against the wiles of the Devil]' is a fine burst of eloquence, arousing his readers to the remembrance that here, on earth, “we wrestle not against flesh and blood, but against the rulers of the darkness of this world, against evil spirits (or wicked spirits in the Heavens. ) * This is further confirmed by the Apostle’s expression in the 16th verse, where he says: “Above all, taking the shield of faith, where with ye shall be able to quench all the fiery darts of the wicked one!" lov ttov^om, which means, beyond doubt, of the wicked one, that is, the Devil. See Margin, �ALMANAC.] 77 SATURN AND HIS GRIEVOUS MISCHIEF IN CAPRICORN. In my Almanac for 1870, for the month of December, I said that, “ On the 15th of this month, the slowly moving Saturn creeps over the southern tropic and enters Capricorn. Therein he will soon begin to afflict Greece, India and Mexico.” Now this prediction has been already well fulfilled ; chiefly in India and Mexico, but ateo in Persia, “about Circan and Maracan,” &c. Not only have ♦■bare been severe storms and destruction thereby on the face of the earth in India, but the horrid murders of 65 prisoners, by blowing them away from guns, well marks the brutality of men under the influence of the above evil planet, and the shocking murder of Lord Mayo, on the 8th of last February, marks the sway of Saturn over part of the world. In Mexico there has been one continued scene of anarchy and revolution, slaughter, cruelty and bloodshed. « Advices from Mexico announce that anarchy reigns throughout Northern Mexico.”—D. News, April 1st, 1872. As to Persia, the D. News, 5th May, has the following from ^Teheran: “ The road is strewn with half-eaten corpses. I had 1 ’ several .times to remove dead bodies from the rooms of the caravanserai where I lodged. Cannibalism not uncommon.” Bulgaria J has been terribly disturbed by cruel mobs, destroying the Jews, and has been hi even Oxford under the unfortunate in all her doings ; both of these influence of Capricorn. ui places being and destruction thereby have been astounding ; as The floods shewn by the following, from the D. News, 9th May, 1872 ; “ Bombay May Sth, in the recent flood in Bellore, 1,000 lives are supposed to have been lost. Twelve thousand persons are houseless, and 3,(MX) destitute. Forty tanks have burst.” j RELIGIOUS SYSTEM OF THE ASSYRIANS. * .4 “ All wc can now venture to infer is, that the Assyrians worshipped ^one supreme God, as the great national deity, under whose immediate and special protection they lived and their empire existed. ’ ........................................................................................... Different nations appear to have had different names for their supreme deity; thus, the Babylonians called him Nebo. The name of this god appears to have been Asshur, as nearly as can be deter $ ft . mined at present from the inscriptions. It was identified with that IQ | of the empire itself—always called “the country of Asshur;” it entered into those of both kings and private persons, and was also applied to particular cities. With Ashur, but apparently far inferior * I: to him in the celestial hierarchy, although called the great gods, 77 were associated twelve other deities. Some of them may possibly * ((Discoveries in the Ruins of Nineveh,” �78 RELIGIOUS SYSTEM OF THE ASSYRIANS. [zADKIEL’S be identified with the divinities of the Greek Pantheon, although it is scarcely wise to hazard conjectures, which must ere long be again abandoned. These twelve gods may also have presided over the twelve months of the year, and the vast number of still inferior gods, in one inscription, I believe, stated to be no less than 4,000, over the days of the year, various phenomena and productions of nature, and the celestial bodies. It is difficult to understand such a system of polytheism, unless we suppose that, whilst there was but one supreme God, represented sometimes under a triune form, all the so-called inferior gods were originally mere names for events and outward things, or symbols and myths. Although at one time generally accepted as such, even by the common people, their true meaning was only known in a corrupted age to the priests, by whom they were turned into a mystery and a trade. It may, indeed, be inferred from many passages in the Scriptures, that a system of theology, not far differing from the Assyrian, prevailed at times .amongst the Jews themselves. Ashur is generally, if not always, typified by the winged figure in the circle. Although the kings of the latter dynasty are sometimes represented worshipping thej minor deities, I know of no monument on which the earlier .monarchs are seen adoring any other figure than that of Ashur.” Mr. Layard says (p. 615), in speaking of the well-known edifice at Nimroud, that its builder was believed to be Ninus, &c. Colonel Rawlinson believed this to be his name. He has since suggested that of Assur-dan-bal. Dr. Hincks reads Ashur-ak-bal. It is cer tain the first monogram stands both for the name of the country of Assyria and for that of its protecting deity. We might conse quently assume, even were other proofs wanting, that it should be I read Assur or A shur.” [This point is clear enough, if we only look to the Hebrew name of Ash-shur, which means, Ash, star or fire, and Shur, the celestial bull. This applied to Venus, because Venus ruled in Taurus by house; and hence, the country was named after | her, the land of the Star of the Bull, which was Venus. The character, | for Ashur is in the cimeiform---- [-, the same as that which begins thefl word Shushan, the palace, which was, undoubtedly, Venus.—Zac?.] A Mirage.—The Scotch papers report a mirage at the mouth of I the Forth on Sunday. The weather was remarkably warm, and in 1 the afternoon there was a dull, deceptive haze. The sea presented | almost the appearance of a mirror, and the vessels upon it seemed [ to have a double reflection from the sea and the background |i beyond. At one time the masts and rigging seemed elongated to < four or five times their natural length, and then in the course of h a few minutes they were reduced so as to be scarcely visible. At L other times the vessels appeared to be sailing double—one ship sea, and one in air. Extraordinary appearances were assumed bysj �fl ALMANAC.] PERSECUTION OF ASTROLOGERS. 79 11 the May Island, which rose and fell and changed to all manner of 4 shapes in the course of a few minutes. At one time it appeared a perpendicular wall, rising to the height of several hundred feet, 4 and shortly afterwards it appeared to be flat on the surface of the 3’sea. All the other objects which came within the range of the i refraction underwent similar changes, and the illusion lasted with varying features for several hours.—Pall Mall Gazette. PERSECUTION OF ASTROLOGERS. Those readers, who feel an interest in this question, will be rathei’ ip surprised to learn that the Petition to the House of Commons which appeared in the Almanac for 1872, was sent to not less than ft three respectable members of the House, with a civil request that it I ■ should be presented; and that it was politely returned, with a I A refusal to present it. No reason was given in either case; nor was The only n any statement offered in explanation of such refusal. S« conclusion we can come to from these circumstances is, that the (4 several members were afraid of being laughed at, if they were seen ¿b be so far in favour of an investigation of Astrologv, as the pre senting a Petition in its behalf would indicate. Well, we must OH submit silently to this indication of the wisdom of the House. 4I And we must hope that when the members are elected by ballot, II In the mean time, we beg those of wi we may have better success. Eft our friends, who have sent subscriptions to assist this movement, Pt to oblige us with their present address, that the subscription may < be returned. We shall not lose sight of the object in view, howi vr ever, although we perceive that the difficulty is greater than we had jf 0 apprehended. In the mean time, the history of the present state ;'ix of things may be thus epitomized: In 1824the Vagrant Act was It contains a clause against fortune-telling either by chiro a passed. Not a word is said about Astrology; nor Mi mancy or “otherwise.” was it till full forty years after the passing of the act, that ------------ .— ------ o __ __ ^magistrates began to read “otherwise,” as embracing all practice of id that science. They, many of them, now proceed in this way against jjd, the Astrologers. They send policemen, who always make use of two vile women, who visit the Astrologer and ask his advice, for which ¿»d|they nay him in marked money. On their leaving, the two policemen Juwho haw sent them, follow and arrest the artist. The magistrate .li rarely allows a word to be said in defence of the accused, but con demns him to a month’s hard labour. What for? The having defrauded the complainants. But how so? Where is there any .1’» evidence, such as this Act of Parliament, being a pen«? Act, requires; viz.,that it be rendered literally and exactly? The women go with intent to entrap the artist and induce him to break the law; ■br which it is clear they and the policemen ought to be indicted tvfor a conspiracy; in which also ought to be included the magistrate, adj Nhenever it can be proved that he was privy to the act. �80 DR. LIVINGSTONE AND PTOLEMY. [ZADKIELT It is not very likely that, in England, and in the nineteenth ten^ury> such a law can be long upheld, or maintained, notwithstanding the violence of the atheistical opponents to all belief in spirits, 01 spiritual influence on mankind. DR LIVINGSTONE AND PTOLEMY. The Times of 6th August, 1872, contains the letters of Dr. Living stone, which are very greatly interesting. All honour to the enter prising Ameiican, who discovered the long-lost and eminent geographer. The following extract from the letters proves that this really great man, Dr. Livingstone, fully appreciates the know ledge of Claudius Ptolemy, on the subject of the sources of the Nile :— “ The mountains on the watershed are probably what Ptolemy, for reasons now unknown, called the Mountains of the Moon. From their bases I found that the springs of the Nile do unquestionably arise. This is just what Ptolemy put down, and is true geography. No must accept the fountains, and nobody but Philstines will reject the mountains, though we cannot conjecture the reason for the name. Mounts Kenia and Kilimanjaro are said to be snowl capped, but they are so far from the sources, and send no water to any part< I the Nile, they could never have been meant by the correct ancient explorer ] from whom Ptolemy and his predecessors gleaned their true geography, so] different from the trash that passes current in modern times.” It will be seen that the “ worthy Doctor cannot conjecture thtj reason for the name of ‘Mountains of the Moon.’ Well, we tel| him the reason. Ptolemy knew and taught that all Africa” (see pj 18) was especially under the influence of the sign Cancer ; and aa this sign is the House of the Moon, in which she has the chief power, we see at once why these, the most celebrated mountains in Africa, were called after her name. It so happens that Ptolemy! whose knowledge in geography and astronomy is admitted to b« unsurpassed, was the very fountain from whence are drawn all th| doctrines of Astrology, that our savons choose to disbelieve without any, the least, attempt at refuting by reference to facts. It is t® such men as Ptolemy, whose name will never die, that we poi# i when the buffoons who write in newspapers against the truths o | Astrology begin to bray. ASTROLOGY. ooks for sale on astrology, alciiymy, chiromancy, dreams i, GHOSTS, Magic, Physic, Spirits and Witchcraft. Sibly’s Astrology, two voli t 25s. Raphael’s Prophetic Almanac, 1832 to 1862, 35s. Barrett’s Magus, £112s. 6c Bromhall’s Spectres, £2 2s. Dee on Spirits, 2 guineas. Soloman’s Key to Magic ( t> rare MS.), 275 pages, 5 guineas. Webster’s on Witchcraft, 18s. Gadbury’s Nativitie i and Tables, 18s. Culpeper’s Herbal, coloured, 15s Ferguson’s Twenty Years’ Pre ternatural Phenomena, 5s. Agrippa’s Occult Philosophy, four books, guineas Coley’s Art of Astrology, 8vo. calf, 18s. Magick, a rare MS., by Dr. Parkins, in folia 1 5 guineas. Ramsey’s Astrology, folio, calf, 21s. “ Crystal Ball,” with instruction,! p guineas. Works of Glanville, Heydon, Lilly’s Astrology, Ptolemy, Salmon, Paij' tridge, &c. Apply for Catalogues, gratis, to Thomas Millard, Bookseller, 79, Sain' I. l’aul’s Churchyard, London. B �q W.5USAC?] Si | EXPLANATION OF THE EMBLEMS IN HIEROGLYPHIC 41 FOR 1872. , The angel flying over head, with an olive-branch in hand, implied that A [Peace would be maintained. The twins are shewn (the rulers of America), ¡rand a fire burning between them. This indicates the destructive fire in ^Chicago ; and may be made to import the fire of discord, through the inland. The ” English soldier, with drawn sword, imported the new arma ment undertaken by the Government, in furtherance of their scheme of The military man holding back a lion by the ears IS military defence. speaks plainly of the insidious establishment of “military centres” sthroughout the land, to keep down discontent. The Turk fully armed if shews his condition, with a powerful navy and 800,000 well-armed troops. ¡The furious cock aptly paints the new President in France, and all his fighting propensities. The bull, excited and irate, shews the fearful state of the Irish people, anent the Galway election, &c. The coffin, with an English flag thereon, denotes the lamentable death of the GovernorGeneral of India. N.B. Not one of these emblems was given by any mortal hand. They nne and all were portrayed in the magic crystal, for the special benefit of ie readers of Zadkiel. I NOAV READY, SECOND EDITION, ©fje Nth) -princtpia; OR, THE TRUE SYSTEM OF ASTRONOMY IN WHICH tiThe Earth is proved to be the Stationary Centre of the Solar System, AND The Sun is shown to be only 365,006’5 miles from the Earth. By R. J. MORRISON, M.Á.I., F.R.H.S., COMMANDER, R.N. LONDON: J. G. BERGER, NEWCASTLE STREET. FRIGE THREE SHILLINGS. �82 [zadkiel’s £ FULFILLED PREDICTIONS. PREDICTIONS. “ Hence, especially when he [Mars] reaches the place of this eclipse in November, 1871, he will bring serious grief [in Paris].”—Eclipse of the Sun, December, 1870. FULFILMENTS. There were many cases in which this t Eclipse showed its power; chiefly in r November, by the shooting of that fine patriot, Rossel. “ The talk will be of war and war The squabble with America came on h like doings, and the trumpet will re at this time, and the Government en- ii sound throughout the land. But not gaged to establish “Military centres” t much harm will come of it."—March, throughout the land. Alas for liberty! j. 1872. “ A great struggle goes on in the “ Mr. A. Herbert then rose to se- ? House of Commons the last week of cond the motion, which was the com-i i this month.”—March, 1872. mencement of a scene, the like of I which has certainly not been wit- fi nessed in the House of Commons for 0 many years. “ Mr. Mundella then rose, and saidli that he had witnessed with feelings |» the profoundest sorrow the extraordiY nary scene which, during the past hour,! had been enacted in that House.”—|Daily News, March 20,1872. j “This will trouble him [the King The King of Sweden was at this timegft of Sweden] greatly, both in health confined by illness, and reported to belt! and in the affairs of his kingdom.”— on his death-bed. j May, 1872. “ Mars passing through Taurus will The Galway election, and all its b afflict Ireland with much violence.”— fearful scenes of violence, now took o May, 1872. place. “On the 17th and 18th there will In London took place the great be three planets joined together, &c. strike among the building trades, and h Being just on the ascendant of London innumerable others broke out neat i it will do mischief there. These planets this time. In New York, the most f in Gemini will very much excite the fearful death-rate occurred. people of America.”—June, 1872. “ DEATn-RATE IN NEW YORK. “ New York, July 6th. “The deaths in New Yoik during p the past week have been 1,569, viz, si three times the average number.”—t Daily Nevis, July 8,1872. An attempt to raise the fares on the i; “ It will affect Egypt, and do some mischief to the Suez canal.”—Eclipse Canal was made, but frustrated by thi Sultan. of the Sun, June 6th. “ The female sex will not be for Lady Twiss was cruelly treated treated©; miss uioianc misiiessl^ tunate; but during the next three Miss Diblanc murdered her mistress dB months will be oppressed and ill- and very many cases of horrid murder»' treated generally.” — Sun in Capri of women were recorded. corn, Dec., 1871. �fc<[ ALMANAC.] “ In and near Sardinia shocks of an earthquake and volcanic phenomena.” —Sun in Aries, p. 39. “ Great and noble men shall be w slain ; hut I hope and think this may s^i refer to Greece and India, rather than a# to our own country.”—Ibid, p. 39. “ The evils of this troublesome oppo sition [Jupiter in opposition to Saturn] will fall liberally on the people of the United States, but we see no token of any public quarrel of importance; nor do we judge that there will be any warlike doings in the land.”—Sun in Aries, p. 39. “ Mars is in Aries, &c. His diseases therein will be very extensively pre valent. Pains in the head, and affec tions of the eyes, &c.—Ibid, p. 40. 19 H j “ There will be fightings, and I fear i some sudden outbreak of war in Spain. This will soon be put down."—Eclipse of the Moon, p. 40. “ Jupiter is now fairly sailing I through Leo. Commerce [in France] i lifts her head and smiles.”—July, 1872. | “ THE YEAR OF DISCORD I ” I. T “ Gardens will be much spoiled by ; 'osfeat in June, and fruit destroyed. The ajiwfruits of the earth Will be much wasted brdand injured by heat and creeping ri|jiffllhings.”—pp. 40 and 41, Eclipse of the tyMUioon. a. 10 A most violent eruption of Vesuvius took place; immense destruction en sued, and very many lives were lost. The lamentable death of that great and noble man, Lord Mayo, took place —“ in India," be it observed. We all know the sad squabble for the “Indirect Claims;” and the noted debates in our Parliament. But all passed off peacefully—a result that no human wisdom but that of the stars could have foreseen. The deaths by sun-stroke in NevYork were fearfully numerous—some 200 cases in one day took place; and these were, of course, all “ pains in the head ! " The death-rate was awful. “ The highest point the thermometer reached yesterday was 93 degrees, and people cried out that the heat was in sufferable.’’—TVew York Herald. A very sharp warfare on the part of the Carlists broke out in June; but, as predicted, it was “soon put down." The great French Loan was sub scribed for, over fourteen times its amount! This was the note in the title-page, and it has been astoundingly fulfilled ! The whole country has rung with dis cord ! Every class of men, the trades and servants all through the country, have been up and waved the Flag of Discord ! — demanding higher wages and less work; and this state of things is yet rife, in July, 1872. “ The House of Lords gives much trouble,” p. 39, has been fulfilled, anent the Ballot Bill. In America Discord has reigned —the President being iD trouble, and a Judge of the Supreme Couit put on his trial.—See D. News, July 24, 1872. “ The Fruit Crop.—The fruit crop of 1872 is probably the smallest that the most experienced and observant cultivator can call to remembrance. Our neighbours across the channel are in much the same plight—the failure is complete.”—Times, Aug. 6th, 1872. �HIEROGLYPHIC FOR 18'73. Printed by B. D. COUSTNS, Helmet Court, 338, Strand, London, � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Victorian Blogging Description An account of the resource A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes. Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk. <img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /> Creator An entity primarily responsible for making the resource Conway Hall Library & Archives Date A point or period of time associated with an event in the lifecycle of the resource 2018 Publisher An entity responsible for making the resource available Conway Hall Ethical Society Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Pamphlet Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Zadkiel's Almanac for 1873 Creator An entity primarily responsible for making the resource Morrison, Richard James (ed) Description An account of the resource Place of publication: London Collation: 84 p. : ill. (black and white) ; 18 cm. Notes: From the library of Dr Moncure Conway. Editor name taken from KVK. Publisher An entity responsible for making the resource available J. G. Berger Date A point or period of time associated with an event in the lifecycle of the resource 1873 Identifier An unambiguous reference to the resource within a given context G5719 Subject The topic of the resource Astrology Rights Information about rights held in and over the resource <a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a> This work (Zadkiel's Almanac for 1873), identified by <a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk">Humanist Library and Archives</a>, is free of known copyright restrictions. Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource English Astrology Conway Tracts