Chapter III: Front Matter (3)

In 1878 his views upon the county franchise question prevented him from voting uniformly with his party, and he informed his constituents in the city that he would not stand again at the forthcoming general election. In 1880 he was elected for Ripon, and continued to represent that constituency until the general election of 1885, when he was returned for the Eastern Division of Edinburgh. Being opposed to the extension of the franchise, he was unable to join Mr Gladstone's government in 1880; declining the post of viceroy of India, he accepted that of special ambassador to the Porte, and was successful in settling the Montenegrin and Greek frontier questions in 1880 and 1881. He was made an ecclesiastical commissioner in 1882, and when Sir Henry Brand was raised to the peerage in 1884, the speakership of the House of Commons was offered to him, but declined. During the parliament of 1880-1885 he frequently found himself unable to concur with his party, especially as regards the extension of the franchise and questions of foreign policy; and when Mr Gladstone adopted the policy of Home Rule for Ireland, Mr Goschen followed Lord Hartington (afterwards duke of Devonshire) and became one of the most active of the Liberal Unionists. His vigorous and eloquent opposition to Mr Gladstone's Home Rule Bill of 1886 brought him into greater public prominence than ever, but he failed to retain his seat for Edinburgh at the election in July of that year. On the resignation of Lord Randolph Churchill in December 1886, Mr Goschen, though a Liberal Unionist, accepted Lord Salisbury's invitation to join his ministry, and became chancellor of the exchequer. Being defeated at Liverpool, 26th of January 1887, by seven votes, he was elected for St George's, Hanover Square, on the 9th of February. His chancellorship of the exchequer during the ministry of 1886 to 1892 was rendered memorable by his successful conversion of the National Debt in 1888 (see National Debt). With that financial operation, under which the new 2-3/4% Consols became known as "Goschens," his name will long be connected. Aberdeen University again conferred upon him the honour of the lord rectorship in 1888, and he received a similar honour from the University of Edinburgh in 1890. In the Unionist opposition of 1893 to 1895 Mr Goschen again took a vigorous part, his speeches both in and out of the House of Commons being remarkable for their eloquence and debating power. From 1895 to 1900 Mr Goschen was first lord of the admiralty, and in that office he earned the highest reputation for his business-like grasp of detail and his statesmanlike outlook on the naval policy of the country. He retired in 1900, and was raised to the peerage by the title of Viscount Goschen of Hawkhurst, Kent. Though retired from active politics he continued to take a great interest in public affairs; and when Mr Chamberlain started his tariff reform movement in 1903, Lord Goschen was one of the weightiest champions of free trade on the Unionist side. He died on the 7th of February 1907, being succeeded in the title by his son George Joachim (b. 1866), who was Conservative M.P. for East Grinstead from 1895 to 1900, and married a daughter of the 1st earl of Cranbrook.

In educational subjects Goschen had always taken the greatest interest, his best known, but by no means his only, contribution to popular culture being his participation in the University Extension Movement; and his first efforts in parliament were devoted to advocating the abolition of religious tests and the admission of Dissenters to the universities. His published works indicate how ably he combined the wise study of economics with a practical instinct for business-like progress, without neglecting the more ideal aspects of human life. In addition to his well-known work on _The Theory of the Foreign Exchanges_, he published several financial and political pamphlets and addresses on educational and social subjects, among them being that on _Cultivation of the Imagination_, Liverpool, 1877, and that on _Intellectual Interest_, Aberdeen, 1888. He also wrote _The Life and Times of Georg Joachim Goschen, publisher and printer of Leipzig_ (1903). (H. Ch.)

GOS-HAWK, i.e. goose-hawk, the _Astur palumbarius_ of ornithologists, and the largest of the short-winged hawks used in falconry. Its English name, however, has possibly been transferred to this species from one of the long-winged hawks or true falcons, since there is no tradition of the gos-hawk, now so called, having ever been used in Europe to take geese or other large and powerful birds. The genus _Astur_ may be readily distinguished from _Falco_ by the smooth edges of its beak, its short wings (not reaching beyond about the middle of the tail), and its long legs and toes--though these last are stout and comparatively shorter than in the sparrow-hawks (_Accipiter_). In plumage the gos-hawk has a general resemblance to the peregrine falcon, and it undergoes a corresponding change as it advances from youth to maturity--the young being longitudinally streaked beneath, while the adults are transversely barred. The irides, however, are always yellow, or in old birds orange, while those of the falcons are dark brown. The sexes differ greatly in size. There can be little doubt that the gos-hawk, nowadays very rare in Britain, was once common in England, and even towards the end of the 18th century Thornton obtained a nestling in Scotland, while Irish gos-hawks were of old highly celebrated. Being strictly a woodland-bird, its disappearance may be safely connected with the disappearance of the ancient forests in Great Britain, though its destructiveness to poultry and pigeons has doubtless contributed to its present scarcity. In many parts of the continent of Europe it still abounds. It ranges eastward to China and is much valued in India. In North America it is represented by a very nearly allied species, _A. atricapillus_, chiefly distinguished by the closer barring of the breast. Three or four examples corresponding with this form have been obtained in Britain. A good many other species of _Astur_ (some of them passing into _Accipiter_) are found in various parts of the world, but the only one that need here be mentioned is the _A. novae-hollandiae_ of Australia, which is remarkable for its dimorphism--one form possessing the normal dark-coloured plumage of the genus and the other being perfectly white, with crimson irides. Some writers hold these two forms to be distinct species and call the dark-coloured one _A. cinereus_ or _A. raii_. (A. N.)

GOSHEN, a division of Egypt settled by the Israelites between Jacob's immigration and the Exodus. Its exact delimitation is a difficult problem. The name may possibly be of Semitic, or at least non-Egyptian origin, as in Palestine we meet with a district (Josh. x. 41) and a city (_ib._ xv. 51) of the same name. The Septuagint reads [Greek: Gesem Arabias] in Gen. xlv. 10, and xlvi. 34, elsewhere simply [Greek: Gesem]. In xlvi. 28 "Goshen ... the land of Goshen" are translated respectively "Heroopolis ... the land of Rameses." This represents a late Jewish identification. Ptolemy defines "Arabia" as an Egyptian nome on the eastern border of the delta, with capital Phacussa, corresponding to the Egyptian nome Sopt and town Kesem. It is doubtful whether Phacussa be situated at the mounds of Fakus, or at another place, Saft-el-Henneh, which suits Strabo's description of its locality rather better. The extent of Goshen, according to the apocryphal book of Judith (i. 9, 10), included Tanis and Memphis; this is probably an overstatement. It is indeed impossible to say more than that it was a place of good pasture, on the frontier of Palestine, and fruitful in edible vegetables and in fish (Numbers xi. 5). (R. A. S. M.)

GOSHEN, a city and the county-seat of Elkhart county, Indiana, U.S.A., on the Elkhart river, about 95 m. E. by S. of Chicago, at an altitude of about 800 ft. Pop. (1890) 6033; (1900) 7810 (462 foreign-born); (1910) 8514. Goshen is served by the Cleveland, Cincinnati, Chicago & St Louis, and the Lake Shore & Michigan Southern railways, and is connected by electric railway with Warsaw and South Bend. The city has a Carnegie library, and is the seat of Goshen College (under Mennonite control), chartered as Elkhart Institute, at Elkhart, Ind., in 1895, and removed to Goshen and opened under its present name in 1903. The college includes a collegiate department, an academy, a Bible school, a normal school, a summer school and correspondence courses, and schools of business, of music and of oratory, and in 1908-1909 had 331 students, 73 of whom were in the Academy. Goshen is situated in a good farming region and is an important lumber market. There is a good water-power. Among the city's manufactures are wagons and carriages, furniture, wooden-ware, veneering, sash and doors, ladders, lawn swings, rubber goods, flour, foundry products and agricultural machinery. The municipality owns its water works and its electric-lighting system. Goshen was first settled in 1828 and was first chartered as a city in 1868.

GOSLAR, a town of Germany, in the Prussian province of Hanover, romantically situated on the Gose, an affluent of the Oker, at the north foot of the Harz, 24 m. S.E. of Hildesheim and 31 m. S.W. from Brunswick, by rail. Pop. (1905) 17,817. It is surrounded by walls and is of antique appearance. Among the noteworthy buildings are the "Zwinger," a tower with walls 23 ft. thick; the market church, in the Romanesque style, restored since its partial destruction by fire in 1844, and containing the town archives and a library in which are some of Luther's manuscripts; the old town hall (Rathaus), possessing many interesting antiquities; the Kaiserworth (formerly the hall of the tailors' gild and now an inn) with the statues of eight of the German emperors; and the Kaiserhaus, the oldest secular building in Germany, built by the emperor Henry III. before 1050 and often the residence of his successors. This was restored in 1867-1878 at the cost of the Prussian government, and was adorned with frescoes portraying events in German history. Other buildings of interest are:--the small chapel which is all that remains since 1820 of the old and famous cathedral of St Simon and St Jude founded by Henry III. about 1040, containing among other relics of the cathedral an old altar supposed to be that of the idol Krodo which formerly stood on the Burgberg near Neustadt-Harzburg; the church of the former Benedictine monastery of St Mary, or Neuwerk, of the 12th century, in the Romanesque style, with wall-paintings of considerable merit; and the house of the bakers' gild now an hotel, the birthplace of Marshal Saxe. There are four Evangelical churches, a Roman Catholic church, a synagogue, several schools, a natural science museum, containing a collection of Harz minerals, the Fenkner museum of antiquities and a number of small foundations. The town has equestrian statues of the emperor Frederick I. and of the German emperor William I. The population is chiefly occupied in connexion with the sulphur, copper, silver and other mines in the neighbourhood. The town has also been long noted for its beer, and possesses some small manufactures and a considerable trade in fruit.

Goslar is believed to have been founded by Henry the Fowler about 920, and when in the time of Otto the Great the mineral treasures in the neighbourhood were discovered it increased rapidly in prosperity. It was often the meeting-place of German diets, twenty-three of which are said to have been held here, and was frequently the residence of the emperors. About 1350 it joined the Hanseatic League. In the middle of the 14th century the famous _Goslar statutes_, a code of laws, which was adopted by many other towns, was published. The town was unsuccessfully besieged in 1625, during the Thirty Years' War, but was taken by the Swedes in 1632 and nearly destroyed by fire. Further conflagrations in 1728 and 1780 gave a severe blow to its prosperity. It was a free town till 1802, when it came into the possession of Prussia. In 1807 it was joined to Westphalia, in 1816 to Hanover and in 1866 it was, along with Hanover, re-united to Prussia.

See T. Erdmann, _Die alte Kaiserstadt Goslar und ihre Umgebung in
Geschichte, Sage und Bild_ (Goslar, 1892); Crusius, _Geschichte der
vormals kaiserlichen freien Reichstadt Goslar_ (1842-1843); A.
Wolfstieg, _Verfassungsgeschichte von Goslar_ (Berlin, 1885); T.
Asche, _Die Kaiserpfalz zu Goslar_ (1892); Neuburg, _Goslars Bergbau
bis 1552_ (Hanover, 1892); and the _Urkundenbuch der Stadt Goslar_,
edited by G. Bode (Halle, 1893-1900). For the _Goslarische Statuten_
see the edition published by Goschen (Berlin, 1840).

GOSLICKI, WAWRZYNIEC (? 1533-1607), Polish bishop, better known under his Latinized name of Laurentius Grimalius Goslicius, was born about 1533. After having studied at Cracow and Padua, he entered the church, and was successively appointed bishop of Kaminietz and of Posen. Goslicki was an active man of business, was held in high estimation by his contemporaries and was frequently engaged in political affairs. It was chiefly through his influence, and through the letter he wrote to the pope against the Jesuits, that they were prevented from establishing their schools at Cracow. He was also a strenuous advocate of religious toleration in Poland. He died on the 31st of October 1607.

His principal work is _De Optimo senatore_, &c. (Venice, 1568). There
are two English translations published respectively under the titles
_A commonwealth of good counsaile_, &c. (1607), and _The Accomplished
Senator, done into English by Mr Oldisworth_ (1733).

GOSLIN, or GAUZLINUS (d. c. 886), bishop of Paris and defender of the city against the Northmen (885), was, according to some authorities, the son of Roricon II., count of Maine, according to others the natural son of the emperor Louis I. In 848 he became a monk, and entered a monastery at Reims, later he became abbot of St Denis. Like most of the prelates of his time he took a prominent part in the struggle against the Northmen, by whom he and his brother Louis were taken prisoners (858), and he was released only after paying a heavy ransom (_Prudentii Trecensis episcopi Annales_, ann. 858). From 855 to 867 he held intermittently, and from 867 to 881 regularly, the office of chancellor to Charles the Bald and his successors. In 883 or 884 he was elected bishop of Paris, and foreseeing the dangers to which the city was to be exposed from the attacks of the Northmen, he planned and directed the strengthening of the defences, though he also relied for security on the merits of the relics of St Germain and St Genevieve. When the attack finally came (885), the defence of the city was entrusted to him and to Odo, count of Paris, and Hugh, abbot of St Germain l'Auxerrois. The city was attacked on the 26th of November, and the struggle for the possession of the bridge (now the Pont-au-Change) lasted for two days; but Goslin repaired the destruction of the wooden tower overnight, and the Normans were obliged to give up the attempt to take the city by storm. The siege lasted for about a year longer, while the emperor Charles the Fat was in Italy. Goslin died soon after the preliminaries of the peace had been agreed on, worn out by his exertions, or killed by a pestilence which raged in the city.

See Amaury Duval, _L'Eveque Gozlin ou le siege de Paris par les
Normands, chronique du IX^e siecle_ (2 vols., Paris, 1832, 3rd ed.
_ib._ 1835).

GOSNOLD, BARTHOLOMEW (d. 1607), English navigator. Nothing is known of his birth, parentage or early life. In 1602, in command of the "Concord," chartered by Sir Walter Raleigh and others, he crossed the Atlantic; coasted from what is now Maine to Martha's Vineyard, landing at and naming Cape Cod and Elizabeth Island (now Cuttyhunk) and giving the name Martha's Vineyard to the island now called No Man's Land; and returned to England with a cargo of furs, sassafras and other commodities obtained in trade with the Indians about Buzzard's Bay. In London he actively promoted the colonization of the regions he had visited and, by arousing the interest of Sir Ferdinando Gorges and other influential persons, contributed toward securing the grants of the charters to the London and Plymouth Companies in 1606. In 1606-1607 he was associated with Christopher Newport in command of the three vessels by which the first Jamestown colonists were carried to Virginia. As a member of the council he took an active share in the affairs of the colony, ably seconding the efforts of John Smith to introduce order, industry and system among the motley array of adventurers and idle "gentlemen" of which the little band was composed. He died from swamp fever on the 22nd of August 1607.

See _The Works of John Smith_ (Arber's Edition, London, 1884); and J.
M. Brereton, _Brief and True Relation of the North Part of Virginia_
(reprinted by B. F. Stevens, London, 1901), an account of Gosnold's
voyage of 1602.

GOSPATRIC (fl. 1067), earl of Northumberland, belonged to a family which had connexions with the royal houses both of Wessex and Scotland. Before the Conquest he accompanied Tostig on a pilgrimage to Rome (1061); and at that time was a landholder in Cumberland. About 1067 he bought the earldom of Northumberland from William the Conqueror; but, repenting of his submission, fled with other Englishmen to the court of Scotland (1068). He joined the Danish army of invasion in the next year; but was afterwards able, from his possession of Bamburgh castle, to make terms with the conqueror, who left him undisturbed till 1072. The peace concluded in that year with Scotland left him at William's mercy. He lost his earldom and took refuge in Scotland, where Malcolm seems to have provided for him.

See E. A. Freeman, _Norman Conquest_, vol. i. (Oxford, 1877), and the
_English Hist. Review_, vol. xix. (London, 1904).

GOSPEL (O. Eng. _godspel_, i.e. good news, a translation of Lat. _bona annuntiatio_, or _evangelium_, Gr. [Greek: euangelion]; cf. Goth. _iu spillon_, "to announce good news," Ulfilas' translation of the Greek, from _iu_, that which is good, and _spellon_ to announce), primarily the "glad tidings" announced to the world by Jesus Christ. The word thus came to be applied to the whole body of doctrine taught by Christ and his disciples, and so to the Christian revelation generally (see CHRISTIANITY); by analogy the term "gospel" is also used in other connexions as equivalent to "authoritative teaching." In a narrower sense each of the records of the life and teaching of Christ preserved in the writings of the four "evangelists" is described as a Gospel. The many more or less imaginative lives of Christ which are not accepted by the Christian Church as canonical are known as "apocryphal gospels" (see APOCRYPHAL LITERATURE). The present article is concerned solely with general considerations affecting the four canonical Gospels; see for details of each, the articles under MATTHEW, MARK, LUKE and JOHN.

_The Four Gospels._--The disciples of Jesus proclaimed the Gospel that He was the Christ. Those to whom this message was first delivered in Jerusalem and Palestine had seen and heard Jesus, or had heard much about Him. They did not require to be told who He was. But more and more as the work of preaching and teaching extended to such as had not this knowledge, it became necessary to include in the Gospel delivered some account of the ministry of Jesus. Moreover, alike those who had followed Him during His life on earth, and all who joined themselves to them, must have felt the need of dwelling on His precepts, so that these must have been often repeated, and also in all probability from an early time grouped together according to their subjects, and so taught. For some time, probably for upwards of thirty years, both the facts of the life of Jesus and His words were only related orally. This would be in accordance with the habits of mind of the early preachers of the Gospel. Moreover, they were so absorbed in the expectation of the speedy return of Christ that they did not feel called to make provision for the instruction of subsequent generations. The Epistles of the New Testament contain no indications of the existence of any written record of the life and teaching of Christ. Tradition indicates A.D. 60-70 as the period when written accounts of the life and teaching of Jesus began to be made (see MARK, GOSPEL OF, and MATTHEW, GOSPEL OF). This may be accepted as highly probable. We cannot but suppose that at a time when the number of the original band of disciples of Jesus who survived must have been becoming noticeably smaller, and all these were advanced in life, the importance of writing down that which had been orally delivered concerning the Gospel-history must have been realized. We also gather from Luke's preface (i. 1-4) that the work of writing was undertaken in these circumstances and under the influence of this feeling, and that various records had already in consequence been made.

But do our Gospels, or any of them, in the form in which we actually have them, belong to the number of those earliest records? Or, if not, what are the relations in which they severally stand to them? These are questions which in modern criticism have been greatly debated. With a view to obtaining answers to them, it is necessary to consider the reception of the Gospels in the early Church, and also to examine and compare the Gospels themselves. Some account of the evidence supplied in these two ways must be given in the present article, so far as it is common to all four Gospels, or to three or two of them, and in the articles on the several Gospels so far as it is especial to each.

1. _The Reception of the Gospels in the Early Church._--The question of the use of the Gospels and of the manner in which they were regarded during the period extending from the latter years of the 1st century to the beginning of the last quarter of the 2nd is a difficult one. There is a lack of explicit references to the Gospels;[1] and many of the quotations which may be taken from them are not exact. At the same time these facts can be more or less satisfactorily accounted for by various circumstances. In the first place, it would be natural that the habits of thought of the period when the Gospel was delivered orally should have continued to exert influence even after the tradition had been committed to writing. Although documents might be known and used, they would not be regarded as the authorities for that which was independently remembered, and would not, therefore, necessarily be mentioned. Consequently, it is not strange that citations of sayings of Christ--and these are the only express citations in writings of the Subapostolic Age--should be made without the source whence they were derived being named, and (with a single exception) without any clear indication that the source was a document. The exception is in the little treatise commonly called the Epistle of Barnabas, probably composed about A.D. 130, where (c. iv. 14) the words "many are called but few chosen" are introduced by the formula "as it is written."

For the identification, therefore, of the source or sources used we have to rely upon the amount of correspondence with our Gospels in the quotations made, and in respect to other parallelisms of statement and of expression, in these early Christian writers. The correspondence is in the main full and true as regards spirit and substance, but it is rarely complete in form. The existence of some differences of language may, however, be too readily taken to disprove derivation. Various forms of the same saying occurring in different documents, or remembered from oral tradition and through catechetical instruction, would sometimes be purposely combined. Or, again, the memory might be confused by this variety, and the verification of quotations, especially of brief ones, was difficult, not only from the comparative scarcity of the copies of books, but also because ancient books were not provided with ready means of reference to particular passages. On the whole there is clearly a presumption that where we have striking expressions which are known to us besides only in one of our Gospel-records, that particular record has been the source of it. And where there are several such coincidences the ground for the supposition that the writing in question has been used may become very strong. There is evidence of this kind, more or less clear in the several cases, that all the four Gospels were known in the first two or three decades of the 2nd century. It is fullest as to our first Gospel and, next to this one, as to our third.

After this time it becomes manifest that, as we should expect, documents were the recognized authorities for the Gospel history; but there is still some uncertainty as to the documents upon which reliance was placed, and the precise estimation in which they were severally held. This is in part at least due to the circumstance that nearly all the writings which have remained of the Christian literature belonging to the period _circa_ A.D. 130-180 are addressed to non-Christians, and that for the most part they give only summaries of the teaching of Christ and of the facts of the Gospel, while terms that would not be understood by, and names that would not carry weight with, others than Christians are to a large extent avoided. The most important of the writings now in question are two by Justin Martyr (_circa_ A.D. 145-160), viz. his _Apology_ and his _Dialogue with Trypho_. In the former of these works he shows plainly his intention of adapting his language and reasoning to Gentile, and in the latter to Jewish, readers. In both his name for the Gospel-records is "Memoirs of the Apostles." After a great deal of controversy there has come to be very wide agreement that he reckoned the first three Gospels among these Memoirs. In the case of the second and third there are indications, though slight ones, that he held the view of their composition and authorship which was common from the last quarter of the century onwards (see MARK, GOSPEL OF, and LUKE, GOSPEL OF), but he has made the largest use of our first Gospel. It is also generally allowed that he was acquainted with the fourth Gospel, though some think that he used it with a certain reserve. Evidence may, however, be adduced which goes far to show that he regarded it, also, as of apostolic authority. There is a good deal of difference of opinion still as to whether Justin reckoned other sources for the Gospel-history besides our Gospels among the Apostolic Memoirs. In this connexion, however, as well as on other grounds, it is a significant fact that within twenty years or so after the death of Justin, which probably occurred _circa_ A.D. 160, Tatian, who had been a hearer of Justin, produced a continuous narrative of the Gospel-history which received the name _Diatessaron_ ("through four"), in the main a compilation from our four Gospels.[2]

Before the close of the 2nd century the four Gospels had attained a position of unique authority throughout the greater part of the Church, not different from that which they have held since, as is evident from the treatise of Irenaeus _Against Heresies_ (c. A.D. 180; see esp. iii. i. 1 f. and x., xi.) and from other evidence only a few years later. The struggle against Gnosticism, which had been going on during the middle part of the century, had compelled the Church both to define her creed and to draw a sharper line of demarcation than heretofore between those writings whose authority she regarded as absolute and all others. The effect of this was no doubt to enhance the sense generally entertained of the value of the four Gospels. At the same time in the formal statements now made it is plainly implied that the belief expressed is no new one. And it is, indeed, difficult to suppose that agreement on this subject between different portions of the Church could have manifested itself at this time in the spontaneous manner that it does, except as the consequence of traditional feelings and convictions, which went back to the early part of the century, and which could hardly have arisen without good foundation, with respect to the special value of these works as embodiments of apostolic testimony, although all that came to be supposed in regard to their actual authorship cannot be considered proved.

2. _The Internal Criticism of the Gospels._--In the middle of the 19th century an able school of critics, known as the Tubingen school, sought to show from indications in the several Gospels that they were composed well on in the 2nd century in the interests of various strongly marked parties into which the Church was supposed to have been divided by differences in regard to the Judaic and Pauline forms of Christianity. These theories are now discredited. It may on the contrary be confidently asserted with regard to the first three Gospels that the local colouring in them is predominantly Palestinian, and that they show no signs of acquaintance with the questions and the circumstances of the 2nd century; and that the character even of the Fourth Gospel is not such as to justify its being placed, at furthest, much after the beginning of that century.

We turn to the literary criticism of the Gospels, where solid results have been obtained. The first three Gospels have in consequence of the large amount of similarity between them in contents, arrangement, and even in words and the forms of sentences and paragraphs, been called Synoptic Gospels. It has long been seen that, to account for this similarity, relations of interdependence between them, or of common derivation, must be supposed. And the question as to the true theory of these relations is known as the _Synoptic Problem_. Reference has already been made to the fact that during the greater part of the Apostolic age the Gospel history was taught orally. Now some have held that the form of this oral teaching was to a great extent a fixed one, and that it was the common source of our first three Gospels. This oral theory was for a long time the favourite one in England; it was never widely held in Germany, and in recent years the majority of English students of the Synoptic Problem have come to feel that it does not satisfactorily explain the phenomena. Not only are the resemblances too close, and their character in part not of a kind, to be thus accounted for, but even many of the differences between parallel contexts are rather such as would arise through the revision of a document than through the freedom of oral delivery.

It is now and has for many years been widely held that a document which is most nearly represented by the Gospel of Mark, or which (as some would say) was virtually identical with it, has been used in the composition of our first and third Gospels. This source has supplied the Synoptic Outline, and in the main also the narratives common to all three. Questions connected with the history of this document are treated in the article on MARK, GOSPEL OF.

There is also a considerable amount of matter common to Matthew and Luke, but not found in Mark. It is introduced into the Synoptic Outline very differently in those two Gospels, which clearly suggests that it existed in a separate form, and was independently combined by the first and third evangelists with their other document. This common matter has also a character of its own; it consists mainly of pieces of discourse. The form in which it is given in the two Gospels is in several passages so nearly identical that we must suppose these pieces at least to have been derived immediately or ultimately from the same Greek document. In other cases there is more divergence, but in some of them this is accounted for by the consideration that in Matthew passages from the source now in question have been interwoven with parallels in the other chief common source before mentioned. There are, however, instances in which no such explanation will serve, and it is possible that our first and third evangelists may have used two documents which were not in all respects identical, but which corresponded very closely on the whole. The ultimate source of the subject matter in question, or of the most distinctive and larger part of it, was in all probability an Aramaic one, and in some parts different translations may have been used.

This second source used in the composition of Matthew and Luke has frequently been called "The Logia" in order to signify that it was a collection of the sayings and discourses of Jesus. This name has been suggested by Schleiermacher's interpretation of Papias' fragment on Matthew (see MATTHEW, GOSPEL OF). But some have maintained that the source in question also contained a good many narratives, and in order to avoid any premature assumption as to its contents and character several recent critics have named it "Q." It may, however, fairly be called "the Logian document," as a convenient way of indicating the character of the greater part of the matter which our first and third evangelists have taken from it, and this designation is used in the articles on the Gospels of Luke and Matthew. The reconstruction of this document has been attempted by several critics. The arrangement of its contents can, it seems, best be learned from Luke.

3. One or two remarks may here be added as to the bearing of the results of literary criticism upon the use of the Gospels. Their effect is to lead us, especially when engaged in historical inquiries, to look beyond our Gospels to their sources, instead of treating the testimony of the Gospels severally as independent and ultimate. Nevertheless it will still appear that each Gospel has its distinct value, both historically and in regard to the moral and spiritual instruction afforded. And the fruits of much of that older study of the Gospels, which was largely employed in pointing out the special characteristics of each, will still prove serviceable.

AUTHORITIES.--1. German Books: _Introductions to the New
Testament_--H. J. Holtzmann (3rd ed., 1892), B. Weiss (Eng. trans.,
1887), Th. Zahn (2nd ed., 1900), G. A. Julicher (6th ed., 1906; Eng.
trans., 1904); H. v. Soden, _Urchristliche Literaturgeschichte_, vol.
i. (1905; Eng. trans., 1906). Books on the Synoptic Gospels,
especially the Synoptic Problem: H. J. Holtzmann, _Die synoptischen
Evangelien_ (1863); Weizsacker, _Untersuchungen uber die evangelische
Geschichte_ (1864); B. Weiss, _Das Marcus-Evangelium und seine
synoptischen Parallelen_ (1872); _Das Matthaus-Evangelium und seine
Lucas-Parallelen_ (1876); H. H. Wendt, _Die Lehre Jesu_ (1886); A.
Resch, _Agrapha_ (1889); &c.; P. Wernle, _Die synoptische Frage_
(1899); W. Soltau, _Unsere Evangelien, ihre Quellen und ihr
Quellenwert_ (1901); H. J. Holtzmann, _Hand-Commentar zum N.T._, vol.
i. (1889); J. Wellhausen, _Das Evangelium Marci_, _Das Evangelium
Matthai_, _Das Evangelium Lucas_ (1904), _Einleitung in die drei
ersten Evangelien_ (1905); A. Harnack, _Spruche und Reden Jesu, die
zweite Quelle des Matthaus und Lukas_ (1907).

2. French Books: A. Loisy, _Les Evangiles synoptiques_ (1907-1908).

3. English Books: G. Salmon, _Introduction to the New Testament_ (1st
ed., 1885; 9th ed., 1904); W. Sanday, _Inspiration_ (Lect. vi., 3rd
ed., 1903); B. F. Westcott, _An Introduction to the Study of the
Gospels_ (1st ed., 1851; 8th ed., 1895); A. Wright, _The Composition
of the Four Gospels_ (1890); J. E. Carpenter, _The First Three
Gospels, their Origin and Relations_ (1890); A. J. Jolley, _The
Synoptic Problem_ (1893); J. C. Hawkins, _Horae synopticae_ (1899); W.
Alexander, _Leading Ideas of the Gospels_ (new ed., 1892); E. A.
Abbott, _Clue_ (1900); J. A. Robinson, _The Study of the Gospels_
(1902); F. C. Burkitt, _The Gospel History and its Transmission_
(1906); G. Salmon, _The Human Element in the Gospels_ (1907); V. H.
Stanton, _The Gospels as Historical Documents_: Pt. I., _The Early Use
of the Gospels_ (1903); Pt. II., _The Synoptic Gospels_ (1908).

4. Synopses.--W. G. Rushbrooke, _Synopticon, An Exposition of the
Common Matter of the Synoptic Gospels_ (1880); A. Wright, _The
Synopsis of the Gospels in Greek_ (2nd ed., 1903).

See also the articles on each Gospel, and the article BIBLE, section
_New Testament_. (V. H. S.)

FOOTNOTES:

[1] For the only two that can be held to be such in the first half of
the 2nd century, and the doubts whether they refer to our present
Gospels, see MARK, GOSPEL OF, and MATTHEW, GOSPEL OF.

[2] The character of Tatian's _Diatessaron_ has been much disputed in
the past, but there can no longer be any reasonable doubt on the
subject after recent discoveries and investigations. (An account of
these may be seen most conveniently in _The Diatessaron of Tatian_,
by S. Hemphill; see under TATIAN.)

GOSPORT, a seaport in the Fareham parliamentary division of Hampshire, England, facing Portsmouth across Portsmouth harbour, 81 m. S.W. from London by the London & Southwestern railway. Pop. of urban district of Gosport and Alverstoke (1901), 28,884. A ferry and a floating bridge connect it with Portsmouth. It is enclosed within a double line of fortifications, consisting of the old Gosport lines, and, about 3000 yds. to the east, a series of forts connected by strong lines with occasional batteries, forming part of the defence works of Portsmouth harbour. The principal buildings are the town hall and market hall, and the church of Holy Trinity, erected in the time of William III. To the south at Haslar there is a magnificent naval hospital, capable of containing 2000 patients, and adjoining it a gunboat slipway and large barracks. To the north is the Royal Clarence victualling yard, with brewery, cooperage, powder magazines, biscuit-making establishment, and storehouses for various kinds of provisions for the royal navy.

Gosport (Goseporte, Gozeport, Gosberg, Godsport) was originally included in Alverstoke manor, held in 1086 by the bishop and monks of Winchester under whom villeins farmed the land. In 1284 the monks agreed to give up Alverstoke with Gosport to the bishop, whose successors continued to hold them until the lands were taken over by the ecclesiastical commissioners. After the confiscation of the bishop's lands in 1641, however, the manor of Alverstoke with Gosport was granted to George Withers, but reverted to the bishop at the Restoration. In the 16th century Gosport was "a little village of fishermen." It was called a borough in 1461, when there are also traces of burgage tenure. From 1462 one bailiff was elected annually in the borough court, and government by a bailiff continued until 1682, when Gosport was included in Portsmouth borough under the charter of Charles II. to that town. This was annulled in 1688, since which time there is no evidence of the election of bailiffs. With this exception no charter of incorporation is known, although by the 16th century the inhabitants held common property in the shape of tolls of the ferry. The importance of Gosport increased during the 16th and 17th centuries owing to its position at the mouth of Portsmouth harbour, and its convenience as a victualling station. For this reason also the town was particularly prosperous during the American and Peninsular Wars. About 1540 fortifications were built there for the defence of the harbour, and in the 17th century it was a garrison town under a lord-lieutenant.

GOSS, SIR JOHN (1800-1880), English composer, was born at Fareham, Hampshire, on the 27th of December 1800. He was elected a chorister of the Chapel Royal in 1811, and in 1816, on the breaking of his voice, became a pupil of Attwood. A few early compositions, some for the theatre, exist, and some glees were published before 1825. He was appointed organist of St Luke's, Chelsea, in 1824, and in 1838 became organist of St Paul's in succession to Attwood; he kept the post until 1872, when he resigned and was knighted. His position in the London musical world of the time was an influential one, and he did much by his teaching and criticism to encourage the study and appreciation of good music. In 1876 he was given the degree of Mus.D. at Cambridge. Though his few orchestral works have very small importance, his church music includes some fine compositions, such as the anthems "O taste and see," "O Saviour of the world" and others. He was the last of the great English school of church composers who devoted themselves almost exclusively to church music; and in the history of the glee his is an honoured name, if only on account of his finest work in that form, the five-part glee, Ossian's "Hymn to the sun." He died at Brixton, London, on the 10th of May 1880.

GOSSAMER, a fine, thread like and filmy substance spun by small spiders, which is seen covering stubble fields and gorse bushes, and floating in the air in clear weather; especially in the autumn. By transference anything light, unsubstantial or flimsy is known as "gossamer." A thin gauzy material used for trimming and millinery, resembling the "chiffon" of to-day, was formerly known as gossamer; and in the early Victorian period it was a term used in the hat trade, for silk hats of very light weight.

The word is obscure in origin, it is found in numerous forms in English, and is apparently taken from _gose_, goose and _somere_, summer. The Germans have _Madchensommer_, maidens' summer, and _Altweibersommer_, old women's summer, as well as _Sommerfaden_, summer-threads, as equivalent to the English gossamer, the connexion apparently being that gossamer is seen most frequently in the warm days of late autumn (St Martin's summer) when geese are also in season. Another suggestion is that the word is a corruption of _gaze a Marie_ (gauze of Mary) through the legend that gossamer was originally the threads which fell away from the Virgin's shroud on her assumption.

GOSSE, EDMUND (1849- ), English poet and critic, was born in London on the 21st of September 1849, son of the zoologist P. H. Gosse. In 1867 he became an assistant in the department of printed books in the British Museum, where he remained until he became in 1875 translator to the Board of Trade. In 1904 he was appointed librarian to the House of Lords. In 1884-1890 he was Clark Lecturer in English literature at Trinity College, Cambridge. Himself a writer of literary verse of much grace, and master of a prose style admirably expressive of a wide and appreciative culture, he was conspicuous for his valuable work in bringing foreign literature home to English readers. _Northern Studies_ (1879), a collection of essays on the literature of Holland and Scandinavia, was the outcome of a prolonged visit to those countries, and was followed by later work in the same direction. He translated Ibsen's _Hedda Gabler_ (1891), and, with W. Archer, _The Master-Builder_ (1893), and in 1907 he wrote a life of Ibsen for the "Literary Lives" series. He also edited the English translation of the works of Bjornson. His services to Scandinavian letters were acknowledged in 1901, when he was made a knight of the Norwegian order of St Olaf of the first class. Mr Gosse's published volumes of verse include _On Viol and Flute_ (1873), _King Erik_ (1876), _New Poems_ (1879), _Firdausi in Exile_ (1885), _In Russet and Silver_ (1894), _Collected Poems_ (1896). _Hypolympia, or the Gods on the Island_ (1901), an "ironic phantasy," the scene of which is laid in the 20th century, though the personages are Greek gods, is written in prose, with some blank verse. His _Seventeenth Century Studies_ (1883), _Life of William Congreve_ (1888), _The Jacobean Poets_ (1894), _Life and Letters of Dr John Donne, Dean of St Paul's_ (1899), _Jeremy Taylor_ (1904, "English Men of Letters"), and _Life of Sir Thomas Browne_ (1905) form a very considerable body of critical work on the English 17th-century writers. He also wrote a life of Thomas Gray, whose works he edited (4 vols., 1884); _A History of Eighteenth Century Literature_ (1889); a _History of Modern English Literature_ (1897), and vols. iii. and iv. of an _Illustrated Record of English Literature_ (1903-1904) undertaken in connexion with Dr Richard Garnett. Mr Gosse was always a sympathetic student of the younger school of French and Belgian writers, some of his papers on the subject being collected as _French Profiles_ (1905). _Critical Kit-Kats_ (1896) contains an admirable criticism of J. M. de Heredia, reminiscences of Lord de Tabley and others. He edited Heinemann's series of "Literature of the World" and the same publisher's "International Library." To the 9th edition of the _Encyclopaedia Britannica_ he contributed numerous articles, and his services as chief literary adviser in the preparation of the 10th and 11th editions incidentally testify to the high position held by him in the contemporary world of letters. In 1905 he was entertained in Paris by the leading _litterateurs_ as a representative of English literary culture. In 1907 Mr Gosse published anonymously _Father and Son_, an intimate study of his own early family life. He married Ellen, daughter of Dr G. W. Epps, and had a son and two daughters.

GOSSE, PHILIP HENRY (1810-1888), English naturalist, was born at Worcester on the 6th of April 1810, his father, Thomas Gosse (1765-1844) being a miniature painter. In his youth the family settled at Poole, where Gosse's turn for natural history was noticed and encouraged by his aunt, Mrs Bell, the mother of the zoologist, Thomas Bell (1792-1880). He had, however, little opportunity for developing it until, in 1827, he found himself clerk in a whaler's office at Carbonear, in Newfoundland, where he beguiled the tedium of his life by observations, chiefly with the microscope. After a brief and unsuccessful interlude of farming in Canada, during which he wrote an unpublished work on the entomology of Newfoundland, he travelled in the United States, was received and noticed by men of science, was employed as a teacher for some time in Alabama, and returned to England in 1839. His _Canadian Naturalist_ (1840), written on the voyage home, was followed in 1843 by his _Introduction to Zoology_. His first widely popular book was _The Ocean_ (1844). In 1844 Gosse, who had meanwhile been teaching in London, was sent by the British Museum to collect specimens of natural history in Jamaica. He spent nearly two years on that island, and after his return published his _Birds of Jamaica_ (1847) and his _Naturalist's Sojourn in Jamaica_ (1851). He also wrote about this time several zoological works for the S.P.C.K., and laboured to such an extent as to impair his health. While recovering at Ilfracombe, he was attracted by the forms of marine life so abundant on that shore, and in 1853 published _A Naturalist's Rambles on the Devonshire Coast_, accompanied by a description of the marine aquarium invented by him, by means of which he succeeded in preserving zoophytes and other marine animals of the humbler grades alive and in good condition away from the sea. This arrangement was more fully set forth and illustrated in his _Aquarium_ (1854), succeeded in 1855-1856 by _A Manual of Marine Zoology_, in two volumes, illustrated by nearly 700 wood engravings after the author's drawings. A volume on the marine fauna of Tenby succeeded in 1856. In June of the same year he was elected F.R.S. Gosse, who was a most careful observer, but who lacked the philosophical spirit, was now tempted to essay work of a more ambitious order, publishing in 1857 two books, _Life_ and _Omphalos_, embodying his speculations on the appearance of life on the earth, which he considered to have been instantaneous, at least as regarded its higher forms. His views met with no favour from scientific men, and he returned to the field of observation, which he was better qualified to cultivate. Taking up his residence at St Marychurch, in South Devon, he produced from 1858 to 1860 his standard work on sea-anemones, the _Actinologia Britannica_. _The Romance of Natural History_ and other popular works followed. In 1865 he abandoned authorship, and chiefly devoted himself to the cultivation of orchids. Study of the Rotifera, however, also engaged his attention, and his results were embodied in a monograph by Dr C. T. Hudson (1886). He died at St Marychurch on the 23rd of August 1888.

_His life was written by his son, Edmund Gosse._

GOSSEC, FRANCOIS JOSEPH (1734-1829), French musical composer, son of a small farmer, was born at the village of Vergnies, in Belgian Hainaut, and showing early a taste for music became a choir-boy at Antwerp. He went to Paris in 1751 and was taken up by Rameau. He became conductor of a private band kept by La Popeliniere, a wealthy amateur, and gradually determined to do something to revive the study of instrumental music in France. He had his own first symphony performed in 1754, and as conductor to the Prince de Conde's orchestra he produced several operas and other compositions of his own. He imposed his influence upon French music with remarkable success, founded the Concert des Amateurs in 1770, organized the Ecole de Chant in 1784, was conductor of the band of the Garde Nationale at the Revolution, and was appointed (with Mehul and Cherubini) inspector of the Conservatoire de Musique when this institution was created in 1795. He was an original member of the Institute and a chevalier of the legion of honour. Outside France he was but little known, and his own numerous compositions, sacred and secular, were thrown into the shade by those of men of greater genius; but he has a place in history as the inspirer of others, and as having powerfully stimulated the revival of instrumental music. He died at Passy on the 16th of February 1829.

See the _Lives_ by P. Hedouin (1852) and E. G. J. Gregoir (1878).

GOSSIP (from the O.E. _godsibb_, i.e. God, and _sib_, akin, standing in relation to), originally a god-parent, i.e. one who by taking a sponsor's vows at a baptism stands in a spiritual relationship to the child baptized. The common modern meaning is of light personal or social conversation, or, with an invidious sense, of idle tale-bearing. "Gossip" was early used with the sense of a friend or acquaintance, either of the parent of the child baptized or of the other god-parents, and thus came to be used, with little reference to the position of sponsor, for women friends of the mother present at a birth; the transition of meaning to an idle chatterer or talker for talking's sake is easy. The application to the idle talk of such persons does not appear to be an early one.

GOSSNER, JOHANNES EVANGELISTA (1773-1858), German divine and philanthropist, was born at Hausen near Augsburg on the 14th of December 1773, and educated at the university of Dillingen. Here like Martin Boos and others he came under the spell of the Evangelical movement promoted by Johann Michael Sailer, the professor of pastoral theology. After taking priest's orders, Gossner held livings at Dirlewang (1804-1811) and Munich (1811-1817), but his evangelical tendencies brought about his dismissal and in 1826 he formally left the Roman Catholic for the Protestant communion. As minister of the Bethlehem church in Berlin (1829-1846) he was conspicuous not only for practical and effective preaching, but for the founding of schools, asylums and missionary agencies. He died on the 20th of March 1858.

_Lives_ by Bethmann-Hollweg (Berlin, 1858) and H. Dalton (Berlin,
1878).