Chapter C: L. S. C. Notes on Required Readings for January

PHILOSOPHY OF THE PLAN OF SALVATION.

P. 26.—“Benignus,” be-nig´nus. The benign; generous.

“Contumax,” con-tu´max. The rebellious; stubborn.

P. 29.—“Theomisey,” the-om´is-ey. The author has coined the term from the Greek words for “God” and “Hate,” and it means a hatred of God.

P. 32.—“Factitious,” fak-tish´us. Factitious ideas are those which have been formed by the thinker, and are opposed to those which are simple and natural; conventional, artificial.

P. 37.—“Criterion,” cri-te´ri-on. A rule or test by which actions, facts and judgments are tried.

P. 38.—“Scythians.” The inhabitants of Scythia, a country whose borders were never distinctly defined. As described by Herodotus it included parts of eastern Europe and western Asia, its southern boundary being a portion of the Black Sea. Scythia was afterward the name given to a section of Asia north of the Oxus.

“Northmen.” The Scandinavian tribes, or the Swedes, Danes and Norwegians.

P. 39—“Pope.” (1688-1744.) An English poet. From early boyhood he was a student and writer. At thirteen he began a course of self-education, and at twelve wrote his “Ode to Solitude.” The “Pastorals,” his first published work, placed him at twenty-one among the first poets of his time, and introduced him to literary circles. In 1711 his “Essay on Criticism” appeared, and soon after the “Rape of the Lock.” Pope’s translation of the Iliad was the first of his works which was a financial success. In 1725 he edited an edition of Shakspere, and in 1728 produced “The Dunciad,” an attack on various contemporaneous scribblers. Of his other writings the “Moral Essays” are best known. Pope was never married. He was a little, weakly man, critical, narrow, vain, and often untruthful, but withal generous, clear-minded, and true to his friends.

P. 40.—“Fane.” A place dedicated to some deity; hence a place dedicated for worship.

P. 41.—“Republic.” A work of Plato’s, in which he sets forth his ideas of an ideal commonwealth. It treats of both Church and State, but is impracticable for the existing conditions of society.

P. 42.—“Petronius,” pe-tro´ni-us. The period at which he lived is uncertain, but he probably belonged to the age of the Emperor Nero. (A. D. 37-68.) The work here quoted describes the adventures of several young and dissipated men in southern Italy. Only fragments of it remain.

P. 42.—“Seneca.” See C. L. S. C. Notes in THE CHAUTAUQUAN for November.

P. 43.—“Bengal,” ben-gawl´. One of the ten political provinces of India. It is in the extreme east of the peninsula, and includes the regions lying about the mouth of the Ganges and Bramapootra rivers, and the adjacent hill regions.

“Medhurst.” (1796-1857.) An English missionary who spent most of his life in Java and China. Of the latter country and its people he wrote much. He translated the Bible into Chinese, beside publishing the “Chinese Repository,” a “Chinese and English Dictionary,” etc. “China, its Fate and Prospects,” is still a book of high authority.

“Buddha,” bŏod´da. The name not of a particular teacher, but of a class of deified teachers among the Buddhists. Great numbers of them have appeared at different times as saviors of the race. The Buddha of the present period is called Sākyamuni.

“Kalè,” ka´lee. The name of one of the many forms of _Doorgā_, a terrible goddess, so popularly and variously worshiped in Hindoostan. The goddess assumed the name Kalè on the occasion of a battle with a thousand-headed giant-demigod whom she slew. Her most common image is that of a black, or very dark colored woman, with four arms, the upper left arm holding a cimeter, the lower left a human head by the hair. Around her waist as a covering she wears a string of bloody human hands, with an immense necklace of human skulls reaching below the knees. Kalè is a _female Satan_, a most sanguinary goddess, and as terrible as anything the imagination can picture. The ceremonies of her worship require the sacrifice of animals and human beings, and are in keeping with the terrible character they adore.

P. 44.—“Apotheosis,” a-po-the´o-sis. To place among the gods; to deify.

P. 46.—“Numa.” The first king of the Romans. His time is uncertain. He was selected from among the Sabines, after the death of Romulus, and introduced many valuable institutions and laws.

“Augustan Age.” That period in which the Roman mind reached its highest point of culture and activity. Cicero, Ovid, Virgil, Horace, and many others adorned this period. It was called Augustan from Augustus Cæsar, the reigning emperor.

“Jahn,” Otto. (1813-1869.) A German philologist. He studied in the best schools of Europe and held professorships in various universities. He was very liberal in his views, and became famous as an archæologist and philologist. Among his works are editions of Latin classics, a life of Mozart, essays on art, and various miscellaneous papers.

P. 47.—“Allegories.” That is, that the teachings concerning the gods were figurative stories, explaining the facts of human nature and the mysteries of the external world.

“Dionysius.” See Notes in THE CHAUTAUQUAN for October.

“Tholuck,” to´lŏok. Friedrich August Gottreu. (1799-1877.) A German theologian, educated in Berlin, and afterward a professor there. He was transferred to Halle in 1826, where he spent the rest of his life. An eminent Christian, his doctrine at first met with opposition from the rationalism of the university, but changed the views of the majority of the faculty. He left eleven volumes on theology and philosophy.

P. 50.—“Chaotic,” ka-ot´ic. Confused, disordered; like chaos.

P. 53.—“Consanguinity,” kŏn=´=san-gwīn´i-ty.

P. 56.—“Attrition,” at-trish´un. Wearing away, produced by constant friction.

P. 57.—“Conservator,” con=´=ser-va´tor. A keeper, preserver.

“Tabularasa.” A blank tablet.

“Concatenation,” con-căt´e-nā=´=tion. A series of connected events, depending upon one another.

P. 62.—“Concomitant,” con-com´i-tant. A companion; a person or thing connected with another.

“Swedenborg.” (1688-1772.) A native of Sweden educated at Upsal. For several years after leaving the university he was engaged in literary work. Having been appointed Assessor of the College of Mines he assisted the king, Charles XII., in his military operations, until after the death of the latter. His life was spent in scientific pursuits until 1745, when he claimed to have been called of God to reveal a new system of truth. The remainder of his life was spent in work upon the books which explained this system. Briefly, he claimed: One God, revealed to man through Christ; a trinity of principles, not persons; a redemption produced not by vicarious suffering, but by the conquest of the powers of hell; this victory restored to man his spiritual freedom, and gave him an opportunity to work out his salvation; the necessary features of religion are faith and an avoidance of sin. He claimed to reveal a new church—the New Jerusalem of Rev. xxi:ii—and his followers call themselves members of the “New Jerusalem.” His teachings concerning the future world are to be found in “Heaven and Hell,” and his theology is explained in “True Christian Religion.” Swedenborg claimed his writings to have been revealed in communications with the spirit world, and to the last affirmed his own honesty.

“Irvine,” Edward. (1792-1834.) A Scottish minister educated at Edinburgh, and in 1822 ordained to preach. Having been called to a small church in London he soon attracted, by his eloquence, an immense congregation of the nobility, the learned, and famous. Soon a new church was built for him. In 1825 he began to preach the second advent of Christ as a near event, and also to teach that the nature of Christ was one with ours, even in its infirmities and liabilities to sin, a doctrine which led to much controversy. In 1830 it was reported that supernatural phenomena were taking place in parts of Scotland. Irvine became convinced that the manifestations were divine. Soon after they appeared in his congregation and he published an account of them in Fraser’s Magazine. As a result he lost his popularity, was driven from his church, and set aside by the Scottish presbytery. Irvine’s followers obtained a place of worship and established what is now known as the Catholic Apostolic Church. Irvine claimed to have received ordination from the spirit to preach to this body, and was made bishop, a position he held until his death.

“Elymas,” el´y-mas. See Acts xiii; 6-7-8.

“Smith,” Joseph. (1805-1844.) The founder of the Mormons. He first attracted attention by his “Book of the Mormons,” which he pretended to have discovered and translated under angelic guidance. He founded a church at Manchester, N. Y., which was soon moved to Kirtland, Ohio, thence to Missouri, where the conduct of the leaders so incensed the public that they were driven from the country. Smith next located his band in Illinois, but attempting to introduce polygamy as a revealed doctrine, the outraged inhabitants revolted, and in the raid Smith was killed.

P. 67.—“Beelzebub.” The name of the supreme god among all the Syro-Phœnician peoples was Baal, i. e., _lord_, or _owner_; and by adding to it _zebub_, insect, the proper name Baalzebub was formed; the fly-god, the averter of insects.

P. 68.—“Typhon.” In Egyptian mythology Typhon (or Set) was the manifestation of the abstract principle of evil, and at first equally honored with Osiris, the principle of good. Afterward he became the god of sin, and so was at war with Osiris, and an enemy of men. It is said that in the tenth dynasty the priesthood, fearing that Typhon was going to conquer in the conquest between good and evil, obtained a royal decree, ratified by sacerdotal order, to banish him out of Egypt.

“Serapis,” ser-a´pis. The worship of Serapis prevailed in the time of the Ptolemies. It is fabled that in the contest of Typhon and Osiris the latter was slain. He returned to earth in a second existence as the god Serapis. The name is thought to be a compound of Osiris and Apis, the soul of the former having entered the body of the bull. The worship of Serapis continued in Egypt long after the Christian era, and was even introduced into Italy.

P. 69.—“Isis.” Isis and Osiris were the only gods worshiped by all the Egyptians. Isis was represented as the wife of Osiris, and with him, one of the great benefactors of the people, he having introduced the plow, and she having taught them how to cultivate grain. As the Greeks influenced somewhat the religion of Egypt, she became the goddess of the moon. The worship of Isis was introduced into Italy in the first century, A. D., and a fine temple built to her at Rome. The ruins of a temple of Isis have been unearthed at Pompeii. In works of art she is represented with the face of Juno, wearing a long tunic, a lotus flower on her head, and in her hand the peculiar Egyptian musical instrument called the sistrum.

“Osiris,” o-si´ris. The husband of Isis. He was called “the king of life,” “the king of gods,” and “ruler of eternity.” He introduced civilization among the Egyptians and traveled through many countries, helping the people. He was murdered by Typhon, his brother, and his body thrown into the river Nile. He is represented as having a human form, and always the head of a man. He is colored green, as the god of vivification. His sacred symbols are the evergreen, the tamarisk, and a sort of Ibis with two long plumes at the back of the head.

P. 89.—“Succinctly,” suc-sinct´ly. Briefly, concisely.

P. 99.—“Periphrasis,” pe-riph´ra-sis. A periphrase; several words used to express an idea; a circumlocution.

P. 107.—“Holocaust,” hol´o-caust. A burnt offering, the whole of which was consumed by fire.

P. 138.—“Poarch.” The disciples of the poarch were the stoics, or followers of Zeno. See notes in THE CHAUTAUQUAN for November.

“Academy.” The disciples of Plato, who taught in a garden near the academy.

P. 149.—“Tacitus.” See notes in THE CHAUTAUQUAN for October.

“Pliny.” See notes in THE CHAUTAUQUAN for November.

P. 148.—“Dulia,” dū´li-a. The word comes from the Greek word for slave, and is applied to the worship of an inferior being, as of the saints.

“Juggernaut,” jŭg=´=ger-naut´. Meaning in Hindoo the lord of the world. One of the most popular of Hindoo idols. His temple is at a town on the Bay of Bengal, and the shrine is considered the most holy in Hindostan. At least one million of people visit there every year. The temple contains several idols. The great festival of Juggernaut occurs in March of each year. The idol is taken from the temple on a ponderous wheeled platform, and is drawn by a crowd of men and women. It is said that votaries in their excitement have cast themselves under the wheels and been crushed, but this has not occurred for several years.

NOTES ON REQUIRED READINGS IN “THE CHAUTAUQUAN.”

GERMAN HISTORY.

P. 189, c. 1.—“Charlemagne.” After the death of Charlemagne, 814, the kingdom fell to his son Louis. In 843 it was divided between the three sons of the latter. The kingdom remained with the Carlovingian house until 911, when the dynasty became extinct. The entire country was divided into many territories or states ruled by dukes, and the election of the king was given to them. After the death of the last of the Carlovingians the electors chose Conrad I., a Franconian, after whom the Saxons held the throne until 1024. The Franconians succeeded, ruling until 1125, when the Hohenstauffen dynasty began. This latter ended with the death of Conrad IV., in 1254.

“Interregnum.” The first meaning of the word is the time between the death of one king and the accession of his successor; hence a time in which the execution of the government is suspended. Here it refers to an extended period between the death of Conrad IV., 1254, and the rise of the house of Hapsburg. Rudolph I. was the first of this line, and was chosen in 1273, but the house did not become strong until about the time of the Reformation, after which time until the death of the empire, in 1806, it was almost stationary on the throne.

“Dark Ages.” In the broadest sense the term “dark ages” refers to a period extending from the fifth century to about the middle of the fifteenth, in which the intellectual activity of Europe was at its lowest point, and corresponding almost to the middle ages. As used here, however, “dark ages” refers to a period in the literary life of Germany, particularly in the thirteenth and fourteenth centuries. After the time of the Minnesänger and the poets of chivalry there followed nearly two hundred years of great decay in literature. Hallam in his “Literary History,” quotes Herren as saying that the thirteenth century was one of the most unfruitful for the study of ancient literature, and Leibnitz as declaring that the tenth century was a golden age of learning compared with the thirteenth; and says himself: “The fourteenth century was not in the slightest degree superior to the preceding age.”

“Huss.” (1273-1415.) Born at Hussintz, near the border of Bavaria, and educated at Prague, where he afterward became a professor. Having been installed as a preacher he began to declare against the vices of the clergy and the extravagant expenditures in ornamenting the churches. Huss had been made rector of the university, and his bold speech brought about a war between the archbishop of the cathedral at Prague, and the university. The archbishop had burned the writings of Wickliffe, and Huss declared against the act, using such strong arguments that the former was condemned. The charge of heresy was soon after raised against Huss; he was condemned and ordered to leave Prague. He did not remain away long, but was brought back by his zealous partisans. His doctrines, however, again brought down the papal wrath, and he was pronounced a heretic. He continued to preach and write until summoned in 1414 to a general council at Constance. After a long delay the council condemned him as a heretic, and he was burned at the stake. D’Aubigne says in his “History of the Reformation:” “He seemed to enter more deeply than all who had gone before him into the essence of Christian truth. But he attacked rather the lives of the clergy than the errors of the church. And yet he was, if we may be allowed the expression, the John the Baptist of the Reformation. The flames of his martyrdom kindled a fire which shed an extensive light in the midst of the general gloom, and was destined not to be speedily extinguished.”

“Henry IV.” His father, Henry III., died when the boy was but five years old. His mother was not strong enough to hold in order the nobles of the kingdom, and when Henry was thirteen years old, the regency was seized by an archbishop. After Henry’s trouble with the pope, here related, he returned to Germany to find that a new king, called the priest’s king, had been elected. Henry immediately appointed a new pope, and began war against Rudolph, the new king. Having defeated him he went to Italy, besieged Rome, and after three years took the city and was crowned emperor. His triumph was short, for his sons soon after rebelled, and Heinrich called his father to sign his own abdication. The old king soon after died in great poverty.

P. 189, c. 2.—“Simony,” sim´o-ny. The term is derived from the proper name Simon, who wished to buy the power of the Holy Ghost, (Acts, vii.,) and is applied to the practice of buying ecclesiastical preferment, and of raising parties to church positions for reward.

“Worms,” wurmz. A city of Hesse on the Rhine. It is one of the oldest of German cities, and was the scene of the Nibelungenlied. Many diets of the empire were held there.

“Mayence,” ma´yangs. The French for Mentz. A city of Germany on the left bank of the Rhine, near its conjunction with the Main. It has been an important city since the time of the Romans. Gutenberg was born and died there.

“Augsburg,” owgs´burg. A city of Bavaria, first established by Augustus in the first century. For several centuries it was free, and a most important commercial center.

P. 190, c. 1.—“Canossa,” ca-nos´sa. A town in the northeastern part of Italy.

“Parma.” See THE CHAUTAUQUAN for December.

“Holy Feme.” These tribunals rose in the twelfth century and disappeared in the sixteenth. Sir Walter Scott, in “Anne of Geierstein,” has given an account of the Westphalian Fehmgericht, as it was called.

“Westphalia,” west-phā´li-a. A western province of Prussia, bordering on Holland.

“Dortmund,” dort´mŏont. A town of Prussia in the province of Westphalia.

“Hildebrand,” hĭl´de-brand. (1018?-1085.) Pope Gregory VII. He was educated in a monastery and became a monk. Having been made prior of the abbey of St. Paul, he reformed many abuses and became prominent in the church. He at first refused the office of pope, but was compelled to accept. He immediately, on taking the position, instituted strong measures against simony and the licentiousness of the clergy. He summoned Henry to Rome to answer for his conduct, when there followed the trouble already related. Just before the capture of Rome the pope fled. Although Robert Guiscard soon after triumphed over his (the pope’s) enemies, his health was broken, and he retired to Salerno, where he died. His last words are said to have been: “I have loved righteousness and hated wickedness, therefore do I die in exile.”

“Peter the Lombard.” (1100?-1160.) An Italian theologian, He was a pupil of Abè, and the tutor to the son of the king of France. He afterward became a professor in the university of Paris, and bishop of the city. His greatest work was a collection of passages from the church fathers on doctrinal points. This is still in repute.

“Seven Sacraments.” The seven sacraments of both the Latin and Greek Churches are: Baptism, confirmation, penance, the eucharist, extreme unction, order or ordination, and matrimony.

“Eugene IV.” (1383-1447.) Pope from 1431 until his death. During this period two important councils were held; that of Basel, in which there were efforts made to heal the Hussite schism, reform the clergy, and bring about a union between the eastern and western churches and the council of Florence. Eugene’s term was embittered by civil wars and the outbreaks of numerous enemies.

“Transubstantiation.” The Roman Catholic Church believes the bread and the wine used in the eucharist to be converted into the body and blood of Christ.

“Lateran,” lat´e-ran. In the Lateran Church at Rome have been held eleven important historical councils. The fourth, at which this doctrine was proclaimed, occurred in November, 1215, and is said to have been “the most important ecclesiastical council ever convened.”

“Auricular,” au-ric´ū-lar. Literally, told in the ear.

P. 190, c. 2.—“Council of Trent.” The nineteenth œcumenical council was caused by Luther’s doctrines. It began in 1545, and after twenty-five public sessions, adjourned in 1563. The chief results of the council were: Tradition was declared to be equally with the Bible a standard of faith; the Catholic doctrines of sin, justification and the sacraments were defined; and the doctrines of extreme unction, ordination, celibacy, marriage, purgatory, relics, indulgences, etc., were promulgated.

“Gutenberg,” goo´ten-bĕrg. (1400-1468.) The partnership between Faust and Gutenberg was closed in five years (1455) because Gutenberg failed to pay the money advanced. After this Gutenberg carried on a printing house alone until, in 1465, he entered the services of Adolphus of Nassau, as a gentleman of court.

“Faust,” fowst. He was a rich goldsmith, and probably had nothing to do with the invention of printing. The books produced by this firm were an indulgence, “An appeal to Christendom against the Turks,” and a celebrated Latin Bible called the Mazarin Bible. After the dissolution of this firm Schöffer and Faust carried on the business.

“Schöffer,” shö´fer.

P. 191, c. 1.—“Schwartz,” shwarts. His true name was Aucklitzen, but his fondness for magic, called the _black art_, led to his surname of Schwartz, which in German means black. It is considered by many that Schwartz applied the use of gunpowder to war and the chase, as its composition was supposed to have been known before his time.

“Agincourt,” a´zhĭn-koor. A town on the road from Calais to Paris, where, in 1415, Henry V., of England, defeated the French army. See “Pictures from English History,” in THE CHAUTAUQUAN for June, 1883.

“Eisleben,” īs´lā-ben. A town of Saxony of some 13,000 inhabitants. It is interesting as the place where Luther was born and died. The house in which he died still stands.

“St. Martin’s Day.” The day appropriated to St. Martin in the saints’ calendar. He was a pope of the Catholic Church in the seventh century. As he opposed the spread of the doctrine of Monothelitism, or the doctrine that Christ had but one will in his two natures, and, as well, opposed the edict of the ruling emperor, which forbade all discussion on this subject, he was stripped of his clerical honors and banished. He is honored as a martyr.

“Raphael,” răf´a-el. (1483-1520.) The most famous of Italian painters.

“Copernicus,” ko-per´nĭ-kŭs. (1473-1543.) He first studied medicine and afterward spent some time in Italy, studying astronomy, where he also taught mathematics. In 1503 he returned to Prussia as a clergyman. He found time from his duties to study astronomy, and began to investigate the Ptolemaic system, for which he substituted the planetary system. The arguments and proofs of this system he published in six volumes, the first copy of which was placed in his hands the day of his death.

“Eisenach,” ī´zen-ak. A city of Germany on the borders of the Thuringian forest. The castle of Wartburg is near the town.

“Erfurt,” ĕr´fŏort. A city of Saxony of about 43,000 inhabitants. The most interesting building there is the old Augustine convent, where Luther lived; it is now used for an asylum for orphans.

“Elector.” This elector was Friedrich the Wise, of Saxony. (1463-1525.) He founded the university at Wittenberg, and, although not thoroughly in favor of the Reformation, he protected Luther through his whole life. D’Aubigne says of him: “Friedrich was precisely the prince that was needed for the cradle of the Reformation. Too much weakness on the part of those friendly to the work might have allowed it to be crushed. Too much haste would have caused too early an explosion of the storm that from its origin gathered against it. Friedrich was moderate, but firm. He possessed that Christian grace which God has in all times required from his worshipers—he waited for God.”

“Wittenberg.” A town of Saxony of about 12,000 inhabitants. The great elector, Luther and Melancthon are buried here. The town is interesting to art students for several pictures of Cranach’s which it contains. Schadow’s statue of Luther is here, and also one of Melancthon by Drake (see Readings in Art in THE CHAUTAUQUAN for December). The university of Wittenberg was united to that of Halle in 1815.

P. 191, c. 2.—“Scholasticism.” Methods of argument and of philosophy, which are very pedantic or subtile, are said to suit the schools or scholars; that is, they are scholastic.

“Aristotelianism,” ar´is-to-te=´=li-an-ism. The methods of argument and the philosophy of the time was that of Aristotle; hence the name.

“Papal Indulgences.” The Roman Catholic Church claims that when a sin is committed after baptism, the truly penitent must confess and receive sacramental absolution, but that after this there is a temporal penalty which the sinner must undergo in this world or the next. In the early church, when very severe penance was required of notorious sinners, it was sometimes softened by the prayers or intercessions of outside parties to the pope; this was termed indulgence. When the nations of northern Europe joined the Catholic Church, a custom formed among them was adopted as suitable for penitential atonement. Among these peoples, persons guilty of murder or theft could purchase exemption from the injured parties. When this practice was first admitted the church used the money for the poor, in redeeming captives, and in public worship. Abuses soon followed. The people confounded the remission of temporal penalties with the remission of sins, and the church adopted this method of raising money for the Crusades, to build churches, and finally to enable the popes to gratify their personal extravagance. The abuse was at its height with Tetzel. The council of Trent condemned these measures, and since there have been no conspicuous abuses.

“Tetzel,” tĕt´sel. (1460?-1519.) He was educated at Leipsic, and after entering his order, was frequently employed as a vender of indulgences. He is usually represented as a very immoral man, and his abuse of the indulgence system to have been most flagrant. Catholic historians claim that these statements are overdrawn, although they admit his indiscretion. After his trouble with Luther, Tetzel seems to have lost all his influence with the public.

“Theses.” Here are a few examples of these theses:

1. When our Master and Lord Jesus Christ says ‘Repent,’ he means that the whole life of his faithful servants upon earth should be a constant and continual repentance.

32. Those who fancy themselves sure of their salvation by indulgences will go to the devil with those who teach them this doctrine.

43. We must teach Christians that he who gives to the poor, or lends to the needy, does better than he who buys an indulgence.

95. For it is better, through much tribulation, to enter into the kingdom of heaven than to gain a carnal security by the consolations of a false peace.

“Cajetanus,” or Cajetan, kăj=´=e-ta´nus. (1469-1534.) A Dominican monk of superior education. He had held several high offices when sent to Germany to hear Luther. Afterward he went on several important embassies.

“Vicar General.” This was Johann Staupitz, a man of superior character and learning. He was a friend of Frederic the Wise, and under his directions the latter had founded the university of Wittenberg. It was he who had secured a professorship for Luther there. In 1522 Staupitz became the abbot of a Benedictine convent.

P. 192, c. 1.—“Melancthon,” me-lănk´thon. (1497-1560.) Called the second leader of the Lutheran Reformation. After a most careful education at Heidelberg and Tübingen he was given a professorship at Wittenberg, in 1518. He at once became a warm friend of Luther and the Reformation. His remarkable learning in classic literature and in Bible study, with his clear mind and elegant style, at once made him the most prominent teacher in the university. Although offered professorships at other universities, he would never leave Wittenberg. He devoted himself to theology, but was never ordained. His work was mainly done by writing. He wrote many sermons, defended Luther against Dr. Eck, wrote a system of Protestant theology, several commentaries, and helped Luther in his translation of the Bible. It was Melancthon who drew up the “Augsburg Confession,” which became the principal book of the Lutheran church. Melancthon was mild and peace loving, presenting a great contrast to Luther. They were, however, friends to the last, though not always agreeing on the measures to be adopted. After Luther’s death Melancthon became the leader of the German Reformation, and so remained until his death.

“Jonas.” (1493-1555.) A theologian who became a professor at Wittenberg in 1521. He joined Luther in his great movement, and was with him at the diet at Worms. He also assisted in Luther’s translation of the Bible. Having become a preacher at Halle he was banished, and went to Eisfeld, where he died.

“Nuncio,” nūn´shĭ-ō. A messenger, or literally one who carries something new. The word is generally applied to a messenger from the pope to a king or emperor.

“Altenburg,” al´ten-burg. A town of about 20,000 inhabitants. The capital of a duchy of the German empire, bearing the same name.

“Eck.” (1486-1543.) He had been a profound student of theology, and was a powerful opponent in argument. He first appeared as an adversary of Luther, in notes made on the Thesis. After the discussion mentioned he went to Rome to urge severe measures against the reformers, and through his entire life tried to heal the breach in the church.

P. 192, c. 2.—“Perseus,” per´se-us. A hero of Grecian legendary lore. The son of Jupiter, who with his mother Danaë, had been cast adrift at sea in a chest. The chest floated to the island Seriphus, where the king wished to marry Danaë, but to get rid of Perseus, sent the latter to fetch the head of the gorgon Medusa. The gorgons were three sisters who had but one eye in common, and turned everything into stone that fell under their gaze. Perseus obtained winged sandals from the Nymphs, and a mirror from Minerva, in which he could see the reflection of Medusa. When the gorgons were asleep he accomplished his errand, and returned in time to rescue his mother and turn the king and his companions into stone. This gorgon head he afterward gave to Minerva, who placed it on her shield.

EXTRACTS FROM GERMAN LITERATURE.

P. 193, c. 2.—“Apollo of the Vatican.” See THE CHAUTAUQUAN for November.

“Python.” Grecian legends tell of a deluge in which Jupiter destroyed all men on account of their wickedness, except one man and his wife. From the mud left on the earth from this deluge sprang this serpent, or Python. He lived in the caves of Mount Parnassus, but was slain by Apollo, who commemorated his victory by establishing the Pythian games.

“Forehead of Jupiter.” Minerva, or the goddess of Wisdom, is said to have sprung from the forehead of Jupiter.

“Graces.” The Grecian goddesses which had care of social life and its pleasures. They inspired all the virtues and accomplishments which make human intercourse delightful, and were the “patronesses of whatever is graceful and beautiful in nature and art.”

P. 193, c. 2.—“Pygmalion,” pyg-ma´li-on. A legendary king of Cyprus. He is said to have made an ivory statue of a maiden, of such rare beauty that he fell in love with it and prayed Venus to endow it with life. She granted his request, and Pygmalion married the maiden.

“Pantheon,” pan-the´on. Literally, the word means to all the gods; _i. e._, a temple or work dedicated to all the divinities of a nation.

“Transcendentalists.” Those persons who in their reasoning go beyond the facts and principles which spring from experience, and claim a knowledge of spiritual and immaterial things. It is also applied to those whose philosophy is vague and indefinite.

P. 194, c. 2.—“Voss.” (1751-1826.) A German scholar. He was early in life a tutor, and afterward an editor at Göttingen. In 1778 he became rector of the gymnasium at Ottendorf. In 1781 he published a translation of the Odyssey, which has been the standard German translation ever since. He followed this by many original poems, an edition of Virgil’s Georgics, a translation of the Iliad, and in 1799 a translation of the Æneid. Besides these he made translations from many other Latin and Greek writers, as well as from the French and English. He engaged in several controversies with Heyne on literary subjects, and in 1819 an essay in which he attacked the Roman Catholic and the Protestant mystics, caused much discussion.

P. 195, c. 1.—“Faustus.” Dr. Johann Faustus, or Faust, is a character belonging to German tradition. “He was a celebrated Franconian, born about 1480. He is said to have studied magic at Cracow. Having mastered all the secret sciences, and being dissatisfied at the shallowness of human knowledge, he made an agreement with the evil one, according to which the devil was to serve Faust for full twenty-four years, after which Faust’s soul was to be delivered to eternal damnation. The contract, signed by Faust with his own blood, contained the following conditions: ‘(1) He shall renounce God and all celestial hosts; (2) he shall be an enemy of all mankind; (3) he shall not obey priests; (4) he shall not go to church or partake of the holy sacraments; (5) he shall hate and shun wedlock.’” Faust now is attended by a spirit, Mephistopheles, who invents all sorts of dissipation to attract him. He wearies of his life, but can not escape. Toward the end of the period he seeks the church, but all flee from him. At last he is carried away by the evil spirit. It is said that a man who was believed to have sold himself to the devil did live during the time of Melancthon and Luther. Goethe, in his poem, attempts to solve the mystery of the legend. He represents his hero as under the influence of evil that his longing for knowledge has caused, but does not permit the evil to gain the mastery in the end. Faust is represented as seeking and finding in a work which is for the benefit of others, the relief which learning, pleasure, art and culture have denied him. The selection here given is from the first part of the poem, where Faust is watching the sunset at the close of Easter Sunday.

P. 195, c. 2.—“Wagner.”—“Is a very dull pedant. All that Faust disdains as the dry bones and mere lumber of erudition, is choice meat and drink for the intellectual constitution of Wagner. No amount of our modern preparations for examinations would have been too great for him. He is charmed with dead _formulas_, and can not have too many of them impressed upon his memory. * * * The character of this ‘dry-as-dust’ pedant is admirably contrasted with that of Faustus.”—_Gostwick and Harrison._

“Propagandist,” prop´a-gan=´=dist. One who devotes himself to extending any system or principles.

P. 196, c. 1.—“Rose.” In the Gothic system not only the rose was copied, but the oak, oak leaves, thistle, the ivy, the holly, and all leaves and vegetable forms that could be copied.

“Foliated.” Where the mullions or bars which separate the lights in windows are broken into curves, arches and flowing lines, and leaf-like ornaments are added, we have foliated tracery.

SUNDAY READINGS AND POLITICAL ECONOMY.

P. 201, c. 1.—“Forensic,” fo-rĕn´sic. Derived from forum. A place where court was held; hence, used in courts; appropriate to argument or debate.

“Paley.” (1743-1805.) An English theologian. His most important works are “Principles of Moral and Political Economy,” “Horæ Paulinæ,” “Reasons for Contentment,” and his “Natural Theology.”

“In foro conscientiæ.” Before the tribunal of conscience.

P. 202, c. 2.—“Carey.” (1793- ——.) He was educated in Philadelphia, to the book trade, and became a partner in his father’s firm, afterward the largest publishing firm in the country. In 1835 he left the business to devote himself to the study of political economy. The chief principles of his system are given in the present article.

“Diametrically,” di-a-mĕt´ric-al-ly. As remote as possible, as if at the opposite end of a diameter.

P. 203, c. 1.—“Ricardo,” re-kar´do. (1772-1823.) An English political economist. A Jew; he was educated for a business life, and was associated with his father. As he became a Christian the partnership was dissolved. Ricardo, however, became wealthy, studied much, and finally became a member of parliament. His chief work is “On the Principles of Political Economy and Taxation.”

“Malthus.” (1766-1834.) An English political economist. He was educated for the ministry and took a parish. In 1798 he published the work on which his reputation rests mainly: “An essay on the Principle of Population.” He afterward traveled much to obtain data to support his theories, and in 1826 published the sixth and last edition.

READINGS IN ART.

P. 204, c. 1.—“Lintels.” A horizontal piece of wood or stone placed above the opening for a window or door.

“Trabeated,” trā=´=be-ā´ted.

P. 204, c. 2.—“Etruscans.” A people formerly inhabiting Etruria or Tuscia, a portion of ancient Italy. Very little is known of their origin, though they are supposed to have come from the north. The people were short and heavy, their language completely isolated from any known language. They formed a confederacy of twelve cities, possessed many flourishing colonies, and carried on commerce. Their religion was a polytheism resembling the Greeks. The monuments of these people still remaining are the walls of their cities, sewers, vaults, tombs, and bridges. Their bronze statues were famous, as well as their pottery. The Etruscans were most prosperous the centuries before and after the founding of Rome. In the long wars which Rome carried on in her struggle to become mistress of Italy, the power of Etruria was finally broken.

“Romanesque,” rō´man-ĕsk.

“Byzantine,” by-zān´tïne, or byz´an-tīne.

“First Crusade.” It started out in 1096.

P. 205, c. 1.—“Buttress.” A projecting support applied to the exterior of a wall, most commonly to churches of the gothic style.

“Turret.” A small tower attached to a building and rising above it.

P. 205, c. 2.—“Pilasters,” pi-las´ters. A square column sometimes free, but oftener set into a wall at least a fifth of its diameter. A pilaster has a base, capital and entabulature, as other columns.

“Polychromy,” pŏl´y-chrō=´=my. The practice of making a building in many colors; also of coloring statues or other works of art to imitate nature.

“Beni-Hassan,” ba´ne-has=´=san. On the east bank of the Nile, about one hundred and forty miles south of Cairo, and famous for its grottoes. There are about thirty of them. They contain an almost endless number of paintings, representing scenes from the life of the ancient Egyptians. Almost our entire knowledge of ancient Egyptian life is based on them. Charles Dudley Warner says of the grottoes: “They are fine, large apartments, high and well lighted by the portal. Architecturally no tombs are more interesting; some of the ceilings are vaulted in three sections; they are supported by fluted pillars, some like the Doric, and some in the beautiful lotus style; the pillars have architraves; and there are some elaborately wrought false door ways.”

“Luxor,” lux´or. A village on the east bank of the Nile, which, with Karnak contains part of the ruins of Thebes.

“Denderah.” “Edfou.” See THE CHAUTAUQUAN for October.

“Cephren,” ceph´ren; “Mycerinus,” mys´e-ri=´=nus.

“Syene,” sy´e-ne. A place in Upper Egypt where syenite was quarried by the ancient Egyptians.

P. 206, c. 1.—“Truncated pyramid.” One whose vertex or top is cut off by a plane parallel to the base.

“Typhonia,” ty-pho´ni-a; “Mammisee,” mam-mi´si. “Pylon,” py´lon.

“Hypostyle,” hy´po-stile. A hall with pillars; that which rests on columns.

“Clerestory,” clēre´stō-ry, or clear-story. An upper story or row of windows in a building of any kind, which rises clear above adjoining parts of the building.

“Usertesen,” u-ser´te-sen.

P. 206, c. 2.—“Abacus,” ăb´a-cus. A tablet or plate upon the capital of a column, between it and the architrave.

“Architrave,” ar´chi-trave. The lower division of an entabulature, resting on the column or the abacus.

“Plinth.” The lowest division of the base of a column. A square, projecting piece with vertical face.

“Astragal,” ās´tra-gal. A little round moulding which surrounds the top or bottom of a column in the form of a ring, representing a ring or band of iron, to prevent the splitting of the column. It is often cut into beads or berries, and is used in ornamental entabulatures to separate the several faces of the architrave.—_Webster._

“Cavetto,” ca-vēt´to.

“Façade,” fa-sād´. Front; front view of a building.

SELECTIONS FROM AMERICAN LITERATURE.

P. 209, c. 1.—“Gentian,” jēn´shan. The _Gentianus crinita_. A branching plant found in low grounds in autumn. The lobes of the corolla are of a deep sky-blue and beautifully fringed.

“Thetis,” the´tis. The selection here given is taken from the first book of the Homeric story. Agamemnon, the commander-in-chief of the Greeks, has compelled Achilles, the favorite warrior, to give up Briseis, his captive. In revenge Achilles has shut himself up in his tent, refusing to take further part in the war. Thetis, the mother of Achilles, has promised to obtain from Jupiter, the king of the gods, a promise to give the victory to the Trojans until Agamemnon shall repent the wrong. Thetis was one of the daughters of Nereus, called here the “Ancient of the Deep,” the god of the Mediterranean.

“Santa Filomena,” Saint Fil-o-me´na. In the early part of this century a grave was discovered with a Latin inscription which read “Filomena, peace be with you.” She was at once accepted as a saint, and many wonders worked by her. In a picture by Sabatelli, this saint is represented hovering over a group of sick and maimed, healed by her intercession. Longfellow here gives the title to Florence Nightingale.

TALK ABOUT BOOKS.

“Home Worship, and the Use of the Bible in the Home,”[M] is a book of real excellence, and will do good. Home, worship, and the Bible as the basis and inspiration of both, are things of no ordinary importance, and it is a joy to every Christian philanthropist that, severally, and in their relation to each other, they are attracting the attention of the thoughtful. The work, heartily commended, is a book for the times—meets a want that many have felt, and guards against dangers to which all are liable. In the midst of multiform benevolent activities, plans and schemes innumerable, for public service, it is quite possible to be so much occupied with the out-door enterprises of the church, as, unwisely, to neglect the religion of the home. The plan and execution of the work are both admirable. The well arranged scripture readings open up the Bible in the richness of its practical teachings, and the daily lessons are readily found suited to every need. The notes, with but few exceptions, express in a plain, terse, common-sense manner, the truth, as held by most evangelical Christians. Being eminently practical, devout in spirit, and free from any offensive dogmatism, they will be accepted as most valuable, even by those who, in a few instances, might suggest a different exposition. As a help to the spirituality and joyousness of domestic worship, the book will prove to many a treasure of priceless worth.

“Christian Educators in Council,”[N] a well filled volume, containing sixty addresses delivered in the National Educational Assembly, at Ocean Grove, August, 1883. The book, like the Assembly, whose work it reports, must do good, and we wish for it a very wide circulation. For this great Assembly, from whose discussions and methods much is expected, the country is indebted to the indefatigable exertions of Dr. Hartzell. From years of toil among the lowly he knew their needs, and the demand for greater and more concerted efforts in their behalf. The thought of a really national convention, with a broad platform on which all Christian statesmen, educators and philanthropists might be represented, was to him an inspiration. After consultation the Assembly was convened, organized, and furnished with a detailed program of the exercises that proved intensely interesting to the multitudes that were present. It was a grand assembly—grand in its conception, in the objects contemplated, and not less in its _personel_. There were able ministers of nearly all denominations, and honored laymen, not a few. The Secretaries of the Benevolent Societies, the U. S. Commissioner of Education, Presidents of Colleges, Editors, Teachers, and Elect Ladies were all heard in person or through well written communications. And they evidently speak from their convictions, confronting us, not with theories, but with facts—facts bearing on the most difficult problems with which the nation has to grapple, _illiteracy_, and the _shame of polygamous Mormonism_. Ignorance is a foe to freedom that must be expelled, and Mormon lust, that changes the home to a harem, crucifies womanhood, and makes children worse than fatherless must be made as perilous to the guilty, as it is infamous in the eyes of all good citizens. The well considered, manly utterances from Ocean Grove have our hearty indorsement. It is a pleasure to say the speeches that so enthused those vast audiences seem worthy of the men and of the occasion.

The admirable Home College Series has reached the eighty-third number. A decidedly practical and useful idea it was to throw these terse, interesting scraps of knowledge into everybody’s hands. The tracts are all good. One that will please all reading people, as well as be suggestive to those who do not know how to read, is Rev. H. C. Farrar’s talk on “Reading and Readers.”[O] While it contains nothing new, it tells well many true and essential facts that every reader ought to consider.

There are no two characters in the list of English writers who hold so warm a place in our hearts as Charles and Mary Lamb. We mention them together, for who could separate him from her any more than they could separate him from his essays? Mary, Charles, Elia, the tales and sketches are woven together in a way unique in literature. It is strange that with all its interests Mary Lamb’s life should never have been written until now, save in scraps, and as the necessary complement in every sketch of her brother. The cloud that hung over her gentle life, the tender, close friendship of the brother and sister, and the interesting circle of friends that formed their circle, make her an exceptionally entertaining character. Mrs. Gilchrist[P] in her book has given us the best that is known of Mary Lamb. Little of the material is entirely new; with few exceptions it has all appeared before, but never so well arranged. The story is carried from her earliest life, when the unsympathetic mother would say to the child, whose brain was full of morbid phantoms: “Polly, what are those poor, crazy, moythered brains of yours thinking alway?” to the time when at eighty death ended the shadowed life. The Hazlitts, Stoddarts, Coleridge and many others receive much attention, but this is necessary, so intimately was Mary Lamb’s life joined to her friends. In a few instances, however, notes on people are introduced into the text, which seem entirely irrelevant, and would have figured better as foot-notes, if introduced at all; as in the case of the story of Mr. Scott, the Secretary of Lord Nelson.

Of all our elegant holiday books not one is more chaste and beautiful than the Artist’s Edition of Gray’s Elegy.[Q] It is the first really fine edition of the poem ever published. It could hardly have been better done. The illustrations are the work of such eminent artists as R. Swain Gifford, F. S. Church, etc., and are perfectly suited to the calm, dignified and thoughtful beauty of the poem.

A pleasing book for fireside reading is “Bright and Happy Homes.”[R] It is largely a compilation, and, too, on a subject on which much fresh and valuable matter is being constantly written. The book contains, however, the best and wisest articles on all varieties of home affairs, and can not fail to both amuse and instruct.

BOOKS RECEIVED.

“Life of Luther.” By Julius Köstlin. With illustrations from authentic sources. Translated from the German. Charles Scribner’s Sons. New York. 1883.

“A Brief Handbook of English Authors.” By Oscar Fay Adams. Boston: Houghton, Mifflin and Company. 1884.

“The Odes of Horace.” Complete in English Rhyme and Blank Verse. By Henry Hubbard Pierce, U.S.A. Philadelphia: J. B. Lippincott & Co. 1884.

“Richard’s Crown; How he Won and Wore It.” By Anna D. Weaver. Published by the author. Jamestown, New York.

“An Elegy Written in a Country Churchyard.” By Thomas Gray. The artist’s edition. Philadelphia: J. B. Lippincott & Co. 1883.

“Probationers Catechism and Compendium.” By Rev. S. Olin Garrison, M.A. New York: Phillips & Hunt; Cincinnati: Walden & Stowe. 1883.

“Small Things,” by Reese Rockwell. New York: Phillips & Hunt; Cincinnati: Walden & Stowe. 1883.

“His Keeper.” By Miss M. E. Winslow. New York: Phillips & Hunt; Cincinnati: Walden & Stowe. 1883.

“Sights and Insights; or, Knowledge by Travel.” By Rev. Henry W. Warren. New York: Phillips & Hunt; Cincinnati: Walden & Stowe.

“Worthington’s Annual.” New York: R. Worthington. 1884.

“Appleton’s European Guide-Book for English-Speaking Travelers.” Nineteenth edition. Two volumes. New York: D. Appleton & Co. 1883.

“Through Cities and Prairie Lands.” Sketches of an American Tour. By Lady Duffus Hardy. New York: R. Worthington. 1881.

“A Yacht Voyage.” Letters from High Latitudes. By Lord Dufferin. New York: R. Worthington. 1882.

“Across Patagonia.” By Lady Florence Dixie. New York: R. Worthington. 1881.

“The Watering Places and Mineral Springs of Germany, Austria and Switzerland.” By Edward Gutmann, M.D. New York: D. Appleton & Co. 1880.

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THE CHAUTAUQUAN.

1883-1884.

The Fourth Volume Begins with October, 1883.

A monthly magazine, 76 pages, ten numbers in the volume, beginning with October and closing with July.

THE CHAUTAUQUAN

is the official organ of the C. L. S. C., adopted by the Rev. J. H. Vincent, D.D., Lewis Miller, Esq., Lyman Abbott, D.D., Bishop H. W. Warren, D.D., Prof. W. C. Wilkinson, D.D., and Rev. J. M. Gibson, D.D., Counselors of the C. L. S. C.

One-half of the “Required Readings” in the C. L. S. C. course of study for 1883-84 will be published only in THE CHAUTAUQUAN.

Our columns will contain articles on Roman, German, French and American History, together with “Sunday Readings,” articles on Political Economy, Civil Law, Physical Science, Sculpture and Sculptors, Painting and Painters, Architecture and Architects.

Dr. J. H. Vincent will continue his department of C. L. S. C. Work.

We shall publish “_Questions and Answers_” on every book in the course of study for the year. The work of each week and month will be divided for the convenience of our readers. Stenographic reports of the “Round-Tables” held in the Hall of Philosophy during August will be given.

Special features of this volume will be the “C. L. S. C. Testimony” and “Local Circles.”

THE EDITOR’S OUTLOOK, EDITOR’S NOTE-BOOK AND EDITOR’S TABLE,
WILL BE IMPROVED.

The new department of _Notes on the Required Readings_ will be continued. The notes have met with universal favor, and will be improved the coming year.

Miscellaneous articles on Travel, Science, Philosophy, Literature, Religion, Art, etc., will be prepared to meet the needs of our readers.

Prof. Wallace Bruce will furnish a series of ten articles, especially for this Magazine, on Sir Walter Scott’s “Waverley Novels,” in which he will give our readers a comprehensive view of the writings of this prince of novelists.

Rev. Dr. J. H. Vincent, Rev. Dr. G. M. Steele, Prof. W. C. Wilkinson, D.D., Prof. W. G. Williams, A.M., Bishop H. W. Warren, A. M. Martin, Esq., Rev. C. E. Hall, A.M., Rev. E. D. McCreary, A.M., and others, will contribute to the current volume.

The character of THE CHAUTAUQUAN in the past is our best promise of what we shall do for our readers in the future.

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