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THE
BEAUTY OF HOLINESS,”
AND
THE HARP OF HELL.
BY
SALADIN,
AUTHOR OF “ GOD AND HIS BOOK,” ETC.
London:
W. STEWART & CO., 41 FARRINGDON ST., E.C-
�New Edition, price is., by post is. id.
THE CONFESSIONAL:
ROMISH AND ANGLICAN.
An Exposure.
By SALADIN.
Contents:—Introduction — Licentiousness of the
Pre-Reformation Church—Lechery of the ConfessionalRitualism : “The Priest in Absolution”—The Anglican
Confessional—Ineffectual Efforts to Suppress Reforming
Tendencies in the Anglican Church—Confessions of an
Escaped Nun—Extracts from Dens and Liguori—Ex
amination of the Church’s Claim to have Fostered
Learning : Pier Attempts at Continency even more
Ruinous than her Self-indulgence—The Relative Crimi
nal Statistics of Catholicism and Protestantism—Ap
pendix.
London:
W. Stewart & Co., 41 Farringdon Street, E.C.
�Q(,cThe "Beauty of Holiness.”
“ Bible Extracts and Assertions in Proof of its Origin ”
is the title of a brochure which I have received by post.
Like all works which feel their position before the law
rather shaky, no printer’s or publisher’s address is given ;
and thus, to escape the possibility of prosecution, by
doubtful means this work has leapt into the greater
evil of making successful prosecution certain, should any
one feel it to be his mission to set the law in motion.
The compiler’s name is not given; but the author from
whom the compilation is made is well known; he is
none other than the Christian deity, and, as he is the
author of one literary production only, and every babe in
this country knows the name of his book, and as my forte
is not supererogation, I need not name it here.
When I was a boy I read a work entitled “ Dodd’s
Beauties of Shakespeare,” this anonymous brochure
should be entitled “Somebody’s Beauties of Deity.” I
confess I do not know much of Deity; but, from the
extracts from his writings which are before me, he must
be a very plain-spoken sort of person, who certainly calls
a spade a spade, and that with a vengeance too. Judging
from modern standards of etiquette, he must evidently
have spent a good deal of his life among costermongers
and the rest of it as bully in a maison-de-joie. Should
any of his own well-paid priests resent this as an asper
sion upon the culture and gentlemanly bearing of “ the
Lord,” I have the pleasure to refer them to what “Rabshakeh said unto them,” * and to the pleasing little
anecdote anent Judah and his daughter-in-law.f “The
* 2 Kings xviii. 27.
f Genesis xxxviii., passim.
�THE BEAUTY OF HOLINESS.
4
Lord,” judging from the extracts from his book, maybe a
decent enough body in his way; but he can hardly be
described as a cultured writer, and he would certainly be
very questionable company at a young lady’s tea-party.
He has not had the advantage of having James Boswell
for a biographer; but he has got along remarkably well
without him ; and I make bold to say that Dr Johnson
and Jehovah-jireth are the most minutely-biographed
persons in the temple of Fame, and Jehovah has the
advantage of Johnson in this—he himself is the recorder
of his own life and achievements. It must be admitted
that these achievements evince a remarkable versatility
of talent. In his autobiography I find that he “ created
the heavens and the earth,” but that all that he did sub
sequently was not on so magnificent a scale. After
creating the heavens and the earth he did not “ live up to
it,” for I read that, condescendingly, he spued and sent
scabs and winked, and chatted with the devil, and was
troubled with his bowels, and took no pleasure in men’s
legs—neither do gentlemen who go to the Alhambra to
see the ballet; they have no pleasure in men's legs,
and in this they resemble “ the Lord.”
I should be inclined to think that talents that range
from world-making to spueing and winking are of an
order to which the Admirable Crichton could not have
held a candle. The compiler of the “Bible Extracts” has
arranged, with loving care, a list of the feats of the
“ Almighty Maker of heaven and earth.” With a pious
hand, I transcribe them here for the refutation and dis
comfiture of such as allege that of Deity nothing can be
known. I transcribe chapter and verse, which proves
to demonstration that a great deal can be known about
him:—
God
God
God
God
God
God
God
God
walks—Gen. iii. 8.
talks—Deut. v. 24.
smells—Gen. viii. 21.
works—Gen. ii. 2.
rests—Gen. ii. 2.
repents—Gen. vi. 6.
flies—2 Sam. xxii. xi.
sits—Psalm xcix. 1.
�THE BEAUTY OF HOLINESS.
5
God stands on a wall with a plumb-line—Amos vii. 7.
God spues—Rev. iii. 16.
God laughs—Psalm xxxvii. 13.
God runs like a giant—Job xvi. 14.
God roars like a lion—Hosea xi. 10.
God curses—Gen. viii. 21.
God changes his mind—Exodus xxxii. 14.
God sends lice—Exodus viii. 16.
God sends scabs—Deut. xxviii. 27.
God wrestles with Jacob—Gen. xxxii. 24, 26, 30.
God a tailor and clothier—Gen. iii. 21.
God writes on stone—Deut. iv. 13.
God afraid of man—Gen. iii. 22, 23.
God is a husband—Isa. liv. 5.
God shows his back parts—Exodus xxxiii. 23.
God shaves with a razor that is hired—Isa. vii. 20.
God winks—Acts xvii. 30.
God chats with the devil—Job. i. 7, 8.
God hardens men’s hearts—Exodus xiv. 4.
God takes no pleasure in men’s legs—Psalm cxlvii. 10.
God argues—Job xxiii. 4.
God graves on his palms—Isa. xlix. 16.
God delivers men into the devil’s power—Job ii. 6.
God charges his angels with folly—Job iv. 18.
God distrusts his saints—Job xv. 15.
God causes adultery—2 Sam. xii. xi.
God causes suicide—Jer. viii. 3.
God causes cannibalism—Jer. xix. 9.
God causes desecration of the dead—Jer. viii. 1, 2.
God causes indecency—Isa. xx. 4.
God orders the slaughter of men, women, and chil
dren—1 Sam. xv. 3.
God causes lying—1 Sam. xvi. 1, 2.
God punishes the guiltless—1 Sam. xv. 3.
God uses low language—Jer. xxv. 27.
God is said to possess foolishness—1 Cor. i. 25.
God makes Moses a god—Exodus vii. 1.
God sanctions borrowing without repaying—Exodus
xi. 2 ; xii. 36.
God creates evil—Isa. xlv. 7.
God is a merchant—Hosea xii. 7.
God loves to oppress—Hosea xii. 7.
�6
THE BEAUTY OF HOLINESS.
God is troubled in his bowels—Jer. iv. 19.
God smites his hands together—Ezek. xxi. 17.
God speaks to fishes—Jonah ii. 10.
God breathes—Gen. ii. 7.
God’s breath causes frost—Jobxxxvii. 10.
God asks questions—Gen. iii. 9.
God is a baker—Exodus xvi. 4.
God works with his fingers—Psalm viii. 3.
God swears—Deut. xxxiv. 4.
God bares his arm—Isa. lii. 10.
God is in hell—Psalm cxxxix. 8.
God considers some men as a smoke in his nose—
Isa. lxv. 5.
God gives bad laws—Ezek. xx. 25.
God finds rest refreshing—Exodus xxxi. 17.
God rewards transgressors—Prov. xxvi. 10.
God creates the wicked for the day of evil—Prov.
xvi. 4.
God is a man—Exodus xv. 3.
God rewards fools—Prov. xxvi. 10.
God is a consuming fire—Deut. iv. 24.
God orders men to drink, be drunken, and spue—
Jer. xxv. 27.
God blasts through his nostrils—Exodus xv. 8.
God requests Moses to “let him alone”—Exodus
xxxii. 9, 10.
God came down to earth in form of a bird—Luke
iii. 22.
God is like soap—Mai. iii. 2.
God takes away nose jewels, etc.—Isa. iii. 21.
God hisses—Zechariah x. 8.
God visits the earth to inspect buildings—Gen. xi. 5.
God was born—Colos. i. 15.
God is weary with repenting—Jer. xv. 1.
God spreads dung on men’s faces—Mai. ii. 3.
And His Son
Jesus orders us to hate our parents and all belongings
—Luke xiv. 26.
Jesus ordered swords—Luke xxii. 36.
Jesus tells us to be improvident—Luke xii. 24.
Jesus sent devils into pigs—Mark v. 13.
�THE BEAUTY OF HOLINESS.
7
Jesus says he came to cause war, not peace—Matt,
x. 34.
Jesus rode upon two animals at once—Matt. xxi. 7.
Jesus supped after resurrection on broiled fish and
honeycomb—Luke xxiv. 42.
Jesus says all who disbelieve him shall be damned—
Mark xvi. 16.
Jesus says all who ever came before him were as thieves
and robbers—John x. 8.
If the work before us had been a chemical, instead of a
literary, production, it might have been put into a phial
and labelled “ Pure Essence of Dunghills.’’ Only a
stern sense of duty could have induced the compiler to
engage in such a labour of disgust. I have gone through
the Greek and Roman classics, Boccacio, and “ The
Merry Muses,’’ as well as the pages of “ Thomas Little,”
and Tobias Smollett; but “the Lord” beats all of them
at writing clean dirt.
The worst of “ the Lord ” is, he has few traits to redeem
liis coarseness. We find in Psalm xxxvii. 13 that he
laughs : but it certainly cannot be at his own jokes. Wit
will redeem much; but pure coarseness is irredeemable.
However, let me say it to his credit (I have always
tried to give the very devil his due), he never seems, to
me, to indulge in a libidinous tale just for the mere
love of the thing. At a moment's notice he will go off
from his dirt into a rigmarole about breeches and candle
sticks and fringes, which shows that he does not deal in
dirt for dirt's dear sake, but that he is such an unsophisti
cated old innocent that he does not know dirt when
he sees it. In this age and country we have come to be
aesthetic and fastidious ; and, as for “the Lord,” “his
ways are not our ways, nor his thoughts our thoughts,”
and, for this same fact, those who glance at the “ Bible
Extracts’’ will be devoutly thankful.
Again, in the interests of “the Lord,” I willingly admit
that there is no absolutely fixed standard of taste, more
than there is an absolutely fixed standard of morals. The
England that accepted the English Bible of 1611 was
leagues away from the England of to-day. Its English
is that of the Shakspearian era, and, upon the whole,
�THE BEAUTY OF HOLINESS.
Shakspeare is just about as indecent as “his maker.”
The tastes of England and Heaven were, at that time,
about on a par ; and, with the then standard of taste, the
Bible did not strike any one as indecent. The Black
friar’s theatre, in which Shakespeare himself had a share,
has been described, and, from the description, we can
gauge the state of public taste and morals. There was
no chalet to which the playgoers could retire; but, as
substitute, a big tub stood on the floor, serving an ex
ceedingly useful, if not over-ornamental, purpose. Plain
old Jah, in i Kings xvi. ii, and elsewhere, refers to
a “wall,” and the English playgoers, who used their
tub and cracked their now unspeakable jokes, did not
see anything improper in Jehovah-jireth and his “wall.”
So much for the manners of England about the time
when the country was first made acquainted with the
manners of Heaven.
Gadzooks and marry-come-up, Jehovah could get along
well with Queen Elizabeth ; but he is out of all harmony
with Queen Victoria. Elizabeth could have read these
“ Bible Extracts,” and had a good guffaw over them with
Cecil or Raleigh ; but the sight of the very first page
would drive Victoria into the hands of Sir William Gull.
The truth is, modern intellect has not done so much as
modern sentiment to knock a hole in the drum of
Holy Writ. The flames of hell still roar and sputter
away at Spurgeon’s Tabernacle, and at one or two
Bethels of the vulgarian order; but nowhere that culti
vated nineteenth-century men and women do congregate
is the doctrine of hell now preached. Hell has not been
reasoned out of the Christian creed; it has simply been
rejected because it is revolting to the moral sentiment of
modern times. When you reason Hell away, you will
reason away Heaven also; for, in theology, they are
correlated, and stand or fall together.
Heaven still
stands, not because it is more reasonable than Hell, but
simply because it is not so repugnant to the moral senti
ment of this latter quarter of the nineteenth century.
zEstheticism has not reached a very high level even yet.
It can stand wing-flapping and “holy, holy!” but it
draws the line at chain-clanking and yelling and brim
stone.
�THE BEAUTY OF HOLINESS.
9
The “ Bible Extracts ” is far from commendable
reading; but the disagreeable task of noticing it, and
what must have been the still more disagreeable task of
compiling it, will be served if it, to some extent, help to
rend away the veil of pseudo-sanctity which hangs around
the book which is the Protestant fetish. It cannot be
urged that it is a small matter that the Bible offends
against the canons of taste; for, had I space, I could show
that this is only another way of saying that it offends
against the canons of morals. True, the standard of
morals differs in different ages ; but the standard of
morals which obtains in any particular epoch is, practic
ally, fixed and immutable for that epoch, and to attempt to
roughly and hastily upset that standard is more than a
venial offence against Mrs Grundy and Mrs Gamp—it is
treason against the best interests of mankind. Such
treason Holy Writ is perpetrating in Europe to-day wher
ever it is read; but the saving clause is, it is not read
by one in a thousand even of those who pretend to
regard it as infallible and associated with the highest
solemnities of their career in life, and their destiny when
life is over. The principal part of the Bible with the
ordinary Protestant John Smith is the fly leaf in front of
it, on which are inscribed the date of his marriage with
Janet, and the dates of the births of all the young Smiths
which were the result of the union of John and Janet.
If the book be big enough and gilt enough, it is also
useful for laying on the window-sill with a small anti
macassar over it, the whole surmounted with a little vase
of flowers. The ordinary chapel-goer is as ignorant of
the Bible as he is of the Koran or the Zend-Avesta.
And it is through this very ignorance of it that it has
been possible for him to rise to an elevation of purity
and delicacy of word and deed which leaves “ the Lord ”
and his crude and plain-spoken book far behind—a land
mark nearly out of sight, away back in the wilderness
through which the human race has marched to the
comparatively green pastures and relatively still waters
that are now theirs to enjoy.
�The Harp of Hell.
Robert Burns wished, in the interest of the deil him
self, as well as in the interest of others concerned, that
he (the deil) might—
“ Aiblins tak’ a thocht and men’.”
The deil has certainly followed the suggestion. He is
not the malefic fiend he once was; and, as I have said, he
is the most interesting character in the Christian drama,
and he has the most “go ” in him. His personal friend,
Burns, wrote an address to him, distinguished by great
candour, and John Lapraik responded on behalf of the
deil; but I should say the deil had not authorised him
to do so, as the “answer” is but poor, and has nothing
devilish in the ring of it.
As I am more of a heretic than “ blithe Lapraik ” was,
and, in consequence, presumably more of a personal
friend of the deil, I will take the liberty of replying to
Burns on the deil’s behalf. My reply is based upon an
anonymous and fugitive performance which fell into my
hands some years ago.
THE DEIL’S ADDRESS TO ROBERT BURNS.
Oh, wae’s me, Rab 1 hae ye gane gyte ?
What is’t that gar’s ye tak’ delight
To jeer at me, and ban, and flyte,
In Scottish rhyme,
And falsely gie me a’ the wyte
O’ ilka crime ?
�THE HARP OF HELL.
“Auld Hangie’s” no a bonnie name,
But just the warst word in your wame,
But I forgie ye a’ the same ;
I’ll let ye see
Quite plain what’s what, when ye come hame,
And live wi’ me.
An’, Rab, fu’ frankly let me tell,
Ilk ane o’ mettle like yoursel’
Had far, far better mop and mell
Wi’ rattlin’ chiels
Sic as ye’ll fin’ down deep in hell
Amang the deils
Than ye had lie in Abram’s lap,
Or hingin’ on by Sara’s pap,
Giein’ yer wings an extra flap,
A heevenly hen,
And leavin’ aff the milky drap
To scraich “ Amen/”
O’ auld nicknames ye hae a fouth,
O’ sharp, sarcastic rhymes a routh,
And as you’re bent to gie them scouth,
’Twere just as weel
For ye to tell the honest truth,
Just like the deil.
Rab, far mair lees are tauld in kirk
By every bletherin’, preachin’ stirk
Wi’ whinin’ theologic quirk
Than deils daur tell
Down in the blackest brumstane mirk
O’ lowest hell.
I dinna mean to note the whole
O’ your unfounded rigmarole ;
I’d rather haud my tongue, and thole
Your clishmaclavers,
Than try to plod through sic a scroll
O’ senseless havers.
O’ warlocks and o’ witches a’,
O’ spunkies, kelpies, great or sma’,
There isna’ ony truth ava’
In what you say ;
For siccan frichts I never saw,
Up to this day.
11
�12
THE HARP OF HELL.
The truth is, Rab, that wicked men,
When caught in crimes that are their ain,
To find a help, are unco’ fain
To share the shame ;
And so they shout, wi’ micht and main,
The deil’s to blame.
Thus I am blamed for Adam’s fa’ ;
You say that I maist ruined a’ ;
I’ll tell you ae thing, that’s no twa,
It’s just a lee ;
I fasht nae wi’ the pair ava’,
But loot them be.
I’d nae mair haun in that transgression,
Ye deem the source o’ a’ oppression,
And wae, and daith, and man’s damnation,
Than you yoursel’;
I filled a decent situation
When Adam fell.
I was a god o’ the first water,
An’ wad tae Heeven’s auldest daughter ;
But, by my sooth, the dad that gat her
Trod on my taes—
I took my sword an’ tae the slaughter,
Amang his faes.
For I could neither thole nor dree
Or god or deil to tramp on me ;
An’, Rab, in this I’m like to thee,
Fu’ croose and bauld,
Wha car’d na no a single flea
For Daddy Auld.
Nae doot I hae o’ sins enoo,
But lees, an’ neither sma’ nor few,
A tail like dragon, foot like coo,
Hae gien to me,
As, Rabbin, mony an evil mou’
Has spak’ o’ thee.
And, Rab, gin ye’ll just read your Bible
Instead o’ blin’ Jock Milton’s fable,
I’ll plank a croon on ony table
Against a groat,
Tae fin’ my name ye’ll no be able
In a’ the plot.
�THE HARP OF HELL.
Your mither, Eve, I kent her b rawly ;
A dainty quean she was, and wally,
But destitute o’ prudence haly,
The witeless hissie ;
Aye bent on fun, and whiles on folly
And mischief busy.
But, by my saul, she was a limmer
At ever kittled heart o’ kimmer ;
Nane were bonnier, some were primmer,
For, gif ye please,
She jinked about, through a’ the simmer,
Without chemise.
The loesome lassie wadna bin’,
Just whaur forbidden she wad rin,
A’ Natur’ sought her smile to win,
An’ deil may care,
Up tae her bonnie waist in sin,
She jumpit fair.
An’, Rantin Rab, I tell ye true
There’s much o’ mither Eve in you ;
So rein ye up, or ye sail rue,
I rede ye weel,
An’ tak’ a word o’ warnin’ noo,
Though frae the deil.
Eve had a leg like Bonnie Jean ;
She was a wily, winsome quean,
Wi’ rosy mou’ an’ pawky een,
Airms warm an’ saft,
She needit only to be seen
To drive ane daft.
Had Jah himsel’ been in that yaird
An’ tae that witchin’ lassie pair’d,
As sure as daith he’d kissed the swaird
E’en Jah himsel’;
E’en he wad no hae better fared
Whaur Adam fell.
An’, Rab, my birkie, gie’s yer haun’,
Now whether ye be deil or man,
If she says Na ye winna stan’
Her wiles ava,
But like a tree by wind up-blawn
Ye feckless fa’.
13
�14
THE HARP OE HELL.
As for that famous serpent story,
Tae lee’ I’d baith be shamed and sorry ;
It’s just a clever allegory,
An’ weel writ doon ;
The wark o’ an Egyptian Tory—
I ken’t the loon.
Your tale o’ Job, the man o’ Uz,
Wi’ reekit claes, and reested guiz,
My hornie hooves and brocket phiz,
Wi’ ither clatter,
Is maistly, after a’ the bizz,
A moonshine matter.
Auld Job, I ken’t the carl richt weel;
An honest, decent, kintra chiel,
Wi’ heid to plan and heart to feel
And haun tae gie—
He wadna wrang’d the verra deil,
A broon bawbee.
The man was gey and weel tae do,
Had horse, and kye, and ousen too,
And sheep, and stots. and stirks enoo,
Tae fill a byre ;
O’ meat and claes, a’ maistly new,
His heart’s desire.
Foreby, he had within his dwallins
Three winsome queans, and five braw callans,
Ye wadna, in the hale braid Lallans,
Hae fund theii' marrow,
Were ye to search frae auld Tantallans
Tae Braes o’ Yarrow.
It happened that three breekless bands
O’ caterans cam frae distant lands,
And took what fell amang their hands,
O’ sheep and duddies,
Just like your reivin’ Hielan’ clans,
Or Border bodies.
I tell thee, Rab, I had nae share
In a’ the tulzie, here or there ;
I lookit on, I do declare,
A mere spectator,
Nor said, nor acted, less or mair
About the matter.
�THE HARP OF HELL.
Job had a minstrel o’ his ain,
A genius rare, and somewhat vain
O’ rhyme and leir ; but then, again,
Just like yersel’,
O’ drink and lasses unco fain,
The ne’er-do-well.
So wi’ intention fully bent,
My doin’ to misrepresent,
That book o’ Job he did invent,
And then his rhymes
Got published in Arabic prent,
Tae suit the times.
You poets, Rab, are a’ the same,
O’ ilka kintra, age and name ;
Nae matter what may be your aim,
Or your intentions,
Maist o’ your characters o’ fame
Are pure inventions.
Your dogs are baith debaters, rare,
Wi’ sense galore and some to spare,
While e’en the verra brigs o’ Ayr
Ye gar them quarrel—
Tak’ Coila ben tae deck your hair
Wi’ Scottish laurel.
Haith ! Michael ne’er laid haun’s on me ;
Your tale, Jock Milton’s, a’ a lee,
Tak’ tent, puir crater though ye be,
Puir Roundhead loon,
Had ye had but had een to see,
I’d crack ye’re croon.
I like Rab’s deevil mair than Jock’s,
A hamely deil for hamely folks ;
He swirls his tail, his bonnet cocks,
An’ aff he goes
To sup among the preachers’ “ flocks,”
His Scottish brose.
Yet, Rabin, lad, for a’ your spite,
And taunts, and jeers, and wrangfu’ wyte,
I find, before you end your flyte,
And win your pirn
Ye’re nae sae cankered in the bite
As in the girn.
]5
�THE HARP OF HELL.
For when ye think he’s doomed to dwell
The lang for ever mair in hell,
Ye come and bid a kind farewell,
And guid be here,
E’en for the verra deil himsel’
Let fa’ a tear.
I own it, Rab I like it weel
To be auld Scotian’s ain auld deil,
An’ 1’11 stan’ by her staunch and leal,
Whate’er may be,
An’ ne’er a son o’ hers sail “ squeal ”
That comes to me.
An’ I hae brimstone for their yeuk,
An’ down in hell I’ll hae your buik,
An’ aqua vita in the neuk
In kegs galore,
An’ never parson, plague, or spook
Shall vex them more.
When e’er I hear the Scottish tongue
I’ll frae the barrel knock the bung,
Sing “ Scots Wha Hae ” wi’ lusty lung,
An’ by the urns
O’ a’ the great wha Scotian’ sung
The deil an’ Burns
Sall stan’ the rough burr thistle by,
An’ haud the drinking quaich on high
Wi’ heather wreathed frae Ayr or Skye,
Frae Clyde or Dee.—
“ Lo, Dogma perish, Priestcraft die ;
Scotian’ !—Tae thee ! ”
�
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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.<br /><br />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.<br /><br /><span><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" /></span>
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 "Beauty of holiness, and The harp of hell, by Saladin
Creator
An entity primarily responsible for making the resource
Ross, William Stewart [1844-1906]
Description
An account of the resource
Place of publication: London
Collation: 16 p. ; 18 cm.
Notes: The Harp of Hell is a poem by Ross in the style of Robert Burns. Part of the NSS pamphlet collection.
Publisher
An entity responsible for making the resource available
W. Stewart & Co.
Date
A point or period of time associated with an event in the lifecycle of the resource
[n.d.]
Identifier
An unambiguous reference to the resource within a given context
N575
Subject
The topic of the resource
Poetry
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><span> </span><br /><span>This work (The "Beauty of holiness, and The harp of hell, by Saladin), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span>
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
Bible-Evidences
NSS