Friday, November 9, 2018

Adam, Lilith and Eve, by Margret Holmes Bates 1921


Adam, Lilith and Eve, From the Browning Critiques By Margret Holmes Bates 1921

That Adam had two wives is a common belief of certain commentators on the Book of Genesis, because of the double account of the creation of woman. They take the sentence, "Male and female created He them," in Genesis first chapter and twenty-seventh verse and in Genesis second chapter and twenty-second verse we read: "And the rib which the Lord God had taken from man made he a woman and brought her unto the man."

Baring Gould, in his legends of the Patriarchs and the Prophets holds this opinion. In Webster's dictionary we have this account: "Lilith or Lilis is a finely dressed woman who lies in wait for and kills children." This was a popular belief of the Hebrews and the older Rabbis turned Lilith into a wife for Adam. Burton in his "Anatomy of Melancholy" says: "Talmudists say that Adam had a wife called Lilis before he married Eve and by her begot nothing but devils." 

In Goethe's "Faust," Lilis figures in the Walpurgis night as the famous witch of the Middle Ages. Browning represents the two women, Lilith and Eve sitting with Adam during a thunder shower and both being frightened into telling him the truth. Liiith according to this story had a lover before she met Adam. Perhaps it was Eblis, of whom Baring Gould says: "Lilith, the supposed wife of Adam, after she married Eblis, is said to have ruled over the city of Damascus."

It was in the year 1885 that D. Lothrop and Company published a little book, a poem, by Ada Langworthy Collier. The cause of the separation of Adam and Lilith, given by Mrs. Collier was that Adam set up for the head of the house. Lilith would not agree to this. She claimed they were equals—made of the same sort of clay. Eve, being made of the clay after it had become flesh and bone kept in mind her ancestry, and was submissive.


According to this story Lilith may be said to have been the first apostle of equal rights for the sexes.

Wednesday, November 7, 2018

The Warning Apparition


The Warning Apparition, as relayed by Emma May Buckingham 1906

Another true story, for the truth of which I am willing to vouch for under oath before a hundred people.

A year or two after my dear and honored mother left me alone in the homestead I received a large sum of money, the payment of a loan, late one Saturday afternoon, and, as there was not a bank within twenty miles, slipped the roll of bills and checks into my pocket with serious misgivings, because some tramps had been seen prowling around the neighborhood. After the man who had paid me had left the house I sat down to my supper, poured a cup of coffee and put some food upon my plate, when I suddenly became aware that there was some one in the room, and hastily looked toward the door, at my right, which led into the hall. Imagine my surprise on seeing a woman, whom I did not recognize at first, standing between my chair and the door above mentioned. She appeared to be enveloped in a cloud of gray mist, but her white face, with its brilliant eyes, was distinctly visible. She seemed to be looking at me intently, and I wondered why she did not speak, for I thought she was a neighbor, and asked:

"How in the world did you get in?" She did not answer, and, knowing that the outside doors were securely locked, I began to feel a little nervous, but asked her to be seated. She did not stir. Then I said to myself, "It is a shadow—my own shade," and laughed to keep up my courage. But at that moment I happened to turn my eyes toward the wall ahead of me and saw my own shadow sharply defined against it, and remembered that the lamp was on a table behind me. Without moving my head I turned my eyes again to the right. The figure was still there, and I knew that it was not my reflection, and sprang from my chair as the truth slowly burned itself upon my inner consciousness that the apparition was nothing of flesh and blood, but the shade of my dear, dead mother! (But was it? Who can tell?)

Something like the shock of an electric battery held me powerless for a moment, then the figure slowly faded into nothingness! I rushed from the room and house, and told my nearest neighbor what I had seen.

She simply laughed and said: "Why, you were napping. You did not see a single thing!" Later in the evening, after my nervous fright had subsided, I returned to my home, but the sight of my untasted supper did not reassure me, but rather convinced me that I had really seen an apparition. "Oh, no, simply a spectral illusion," I concluded, and, with a strong effort of will power, banished the incident from my mind.

The following evening I attended church, but carried my valuable papers, bank books and money with me, for the first time since my bereavement. Imagine my surprise, on reaching home, to find the door which I had carefully locked wide open! The lock had been broken and the house searched by burglars, but the valuables which they had sought—except a gold watch and some silverware which I had securely hidden—were safe in my pocket.

Now, what of spectral illusions as warnings? Will you censure me, kind reader, if I tell you that I shall believe, till myg dying day, that the shade of my sainted mother appeared to me as a warning?

Perhaps my guardian angel wanted to put me on my guard, knowing that an attempt to rob or murder me would be made on the following evening if I remained at home; or, if absent, to burglarize the homestead. If it was simply an imaginary wraith or brain picture, it probably saved my life and money.

Tuesday, November 6, 2018

The Lost Continent of Atlantis By Alexander Wilder 1906


The Lost Atlantis By Alexander Wilder, M.D. 1906

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WHO has penetrated to the sources of the sea, or passed through the depths of the abyss? Who can guide to the boundaries of the ancient Darkness, or knows the path to her domain? What skald was inspired to write the saga, narrating the exploits of those long forgotten— seemingly lost out of the world's memory? Gladly would we peruse some old Edda chronicling the deeds of these master-spirits that once bustled on this earth of ours, anterior to the dawn of the day indicated by our histories. How fraught with interest would be the annals of the Northman race, ever aspiring to the lordship of the universe; who, as heroes, filled Southern Europe with gods and demigods, and peopled their mythology; who, as Hellenes, subdued the shepherd and agricultural Pelasgians of Greece, Troy, and perhaps of Eastern Italy; who brought devastation to the heart of the Roman Empire and built the monarchies of Modern Europe.

[It is more probable that the inhabitants of Ilion were of a stock akin to the Assyrians. The names of the legendary personages, Ilos, Assaracus, and others seem to imply as much, although other appellations given by Homer are etymologically Aryan.—A. W.]

 How far our explanations will solve the enigmas of the Past, is a matter of grave question. Parchment has proved too perishable for a record; we must interrogate the stones. Perhaps they will "cry out" and give us a testimony. But even then, we shall need a man who can understand their language—one, perhaps, who had "been in Eden the garden of God."

We interrogate the naturalist—him to whom the "elder Scripture," we would suppose to be "familiar as household words."

[Reference may be made to distinguished authority, which shows that there was a region beyond Gibraltar recognized in ancient times. Aristotle described a transatlantic island. Theopompos represents Silenos as discoursing about Atlantis to the Phrygians. Plutarch mentions the isle Ogygla, five days' sail westward from Britain, and three others at the northwest. There is "the continent by which the great sea is environed, distant from Ogygia 5,000 stadia." He also tells of ships returning from the Islands of the Blessed in that ocean. Diodoros relates the story of Phoenicians sailing westward to the Islands of Kronos, where were high mountains and a warm climate. He also tells of an island In the west which the Carthaginians had discovered, and to which they thought to emigrate. Saint Isidore, Strabo, Beda and St. Ambrose described Paradise the original home of Adam and Eve, as being in the West. So many statements must have had a tangible foundation, and be regarded as capable of being verified.]

 Of him we learn that Nature has been always restless, unceasingly busy; that nothing, hardly, which we now see, bears the same form that it once had. Our globe, our solar system, our universe, are ever moving onward, nor know a Sabbath in their labors. Every atom is constantly divesting itself of its older, that it may put on a newer form. This city of Albany was once the bed of a beautiful lakelet; the gentle Hudson river an angry torrent. We ascend the Catskills and see there the evidences that even the "everlasting hills" must inevitably crumble into dust and descend into the valley below. Every mountain seems destined to be brought low, every valley to be filled. Pass to the seashore, and there, too, is change. The ocean is eating away the land, and homestead after homestead, deeded and recorded to "heirs and assigns forever," lies irrecoverably beneath the waves. So the old worlds seem fading out of existence, while corals are assiduously aiding to create new soils, new islands and new continents. Geologists have brought to knowledge the revolutions which our earth has undergone; yet, it is more than possible that they are but slight compared with those just now commencing, which are destined to occur.

How must this world have looked when the Titans, the Nephelim and giants of old legends, figured in its arena? Did behemoths and mastodons then rule any of these lands? Certainly they had their day and passed into extinction and forgetfulness, leaving their skeletons for monuments to show where they once lived and disported on the earth.

We mentioned the ancient Nephelim— "mighty men of old, men of renown." Concerning such as these we have not to enquire. Moses tells of Rephaim in the frontier regions of the Promised Land. Manetho and Eratosthenes assure us that they once swayed the scepter of Egypt. In the stories of the book of Genesis we are told that nations of them served King Chedorlaomer. Others of them are said to have been vanquished in Mount Seir by Esau, the warlike son of Isaac. There is much that is not known about these peoples but which is well worth the learning.

The legends of Athens are not devoid of interest. Whether the early Atticans were an autochthonic race or not, certain it is that they were of almost incredible antiquity. The dedication of the city to the blue-eyed goddess Pallas Athena, a North-maiden in her physiognomy, is perhaps from a fancy of a later period. The legend of her conflict with Poseidon, for the supremacy is in evidence.

[Herodotos: II, 50. "Of him (Poseidon) the Greeks got their knowledge from the Libyans, by whom he has been always honored, and who were anciently the only people that had a god of the name."
The regions about the Mediterranean Sea, except Egypt, were regarded as in the domain of Poseidon after his admission into the circle of Olympian divinities. The wanderings of Odysseus or Ulysses, described by Homer, were in the region subject to him apart from ZeuB.—A. W.]

 But the story of Atlantis, of which Plato has given us a record, owes its preservation to a tradition of a conflict of its people with the Athenians—a tradition, which the Athenians themselves seem to have known nothing about. We cite the story which is said to have been narrated to Solon, by an Egyptian priest.

"First of all let us recollect that it is about nine thousand years since war was proclaimed between those dwelling outside the Pillars of Hercules (Gibraltar) and all those within them, which war we must now describe. Of the latter party this city of Athens was the leader, and conducted the whole war; and of the former, the Kings of the Atlantic Island which we said was once larger than Libya (Northern Africa) and (Southwestern) Asia, but now, sunk by earthquakes, a mass of impervious mud which hinders all those sailing on the vast sea from effecting a passage hither.

"To the gods was once locally allotted the whole earth, and that too, without contention; for it would not be reasonable to suppose that the gods are ignorant of what suits each of themselves, or, that fully aware of what is rather the property of others, they -would try to get possession of it through strife. Obtaining then a country, they reared it, as their possessions, flocks and herds; and by working on the soul they governed the mortal by leading him according to their own mind. Hephaestos and Athena having a common nature, received this region of Attika as their common allotment, as being naturally familiar with and well adapted to virtue and wisdom; and having produced worthy men, autochthones or natives of the soil, they arranged the order of their government.

[These two divinities have been generally known to us by their names as Roman gods, Vulcan and Minerva. The Egyptian priests also attempted to Identify them with Ptah, the god of Memphis, and Neith, the goddess of Sais. But these identifications are chiefly fictitious, as the characteristics of the several divinities do not closely correspond. Hence writers like Grote, Gladstone, Max Muller and others disregard the practice and in most cases write the names as they were originally used. Thus we have Zeus, Hera, Leto, Aphrodite, Poseidon, Instead of Jupiter, Juno, Latona, Venus, Neptune.]

Of these men the names are preserved; though through their death and the long lapse of time all memory of their deeds has perished. The race that survived were unlettered mountaineers, who knew the names of the ruling people, but very little about tbeir deeds. In this way were preserved their names without their history.

"Solon said that the (Egyptian) priests, in describing the wars then waged, gave to those who were engaged in them such names as Kekrops, Erekhtheus, Erikhthonios, Erysikhthon; also the names of women. Besides, the figure and image of the goddess show that at that time both men and women entered in common on the pursuits of war; as in compliance with that custom an armed statue was dedicated to the goddess by the people of that day—a proof that all animals that consort together, females as well as males, have a natural tendency to pursue in common every suitable duty.

"In early times this country (Attika) had its boundary at the Isthmus (of Corinth) and on the side of the other continent as far as the heights of Kithaeron and Parnes, with Oropia on the right, and the Asopos, as a seaport limit, on the left. By the valor of this region the whole earth was vanquished (excelled), because it was then able to support the numerous army, collected from the people around.

* * "As many and extensive deluges happened in that period of nine thousand years, the earth that was loosened and that fell in these times and under these circumstances, did not as elsewhere, aggregate to form any elevation worth mentioning, but ever eddying round, vanished in the deep. * * Such was once the natural state of this country, and it was cultivated by real husbandmen, actually practicing their calling, lovers of honor and generous-minded, having a most excellent soil, great abundance of water, and a climate admirably tempered. It was at this time that the city of Athens was founded. * * *

"Poseidon, taking as his lot the Atlantic Island, begat children by a mortal woman, and settled in a spot on the island which we will describe. * * He also begat and brought up five pairs of twin male children; and after dividing all the Atlantic Island into ten parts, he bestowed on the first born of the eldest pair his mother's dwelling and allotment about it—this being the largest and best; and he appointed him king of all the rest, making the others subordinate rulers, and giving to each the dominion over many people and an extensive territory. To the eldest, the king, he gave the name of Atlas; and from him as the first sovereign, both the island and sea were termed Atlantic. * * All these, and their descendants, dwelt for many generations, as rulers in the sea of islands; and further extended their empire to all the country as far as Egypt and Tyrrhenia," (Italy).—Kritias: 4-9.

The wealth of this dynasty is described as having been more abundant than had ever before been known. The island had many mines. The orichalkon was found there—a metal not now known.

[Many conjectures have been put forth In regard to the metal here named. The Greek term for copper is chalkos, but this hardly meets the sense of the statement. The name, orichalkos, however, seems to mean "desired," Implying value exceeding that of gold.]

A vast number of nutritious fruits were produced; elephants and other animals were numerous.

[Those who suppose Atlantis to have been the American continent, or territory contiguous to it, may find some explanation of this in the fact that the mammoth and mastodon, once abundant here, were of the elephant race.]

The arts were cultivated to a high degree of perfection. The subjected peoples of Europe and Africa paid a large tribute. The government consisted of ten confederated states, as established by Poseidon. For ages virtue, happiness and wealth reigned in the Atlantic Island. At length avarice and the lust of power swerved them from their ideal rectitude. But we will cite again the old story:

"Listen, now, Sokrates, to a story very strange indeed, but in every respect true, as it was related by Solon, the wisest of the seven. * * *

[The Seven Sages of Greece, before the rise of the Philosophers. The "Seven Wise Men" as enumerated by Plutarch, were Solon of Athens, Bias of Priene, Thales of Miletus. Anacharsis the Skythian, Kleobulos of Llndos, Pittakos of Mitylene, and Chllo of Lacedemon. Other writers include Periander of Corinth Instead of Anacharsis, who was not of Greece or Ionia.]

"In Egypt, in the Delta, where the streams of Egypt are divided, is the Saitical region,the chief city of which is Sais, whence sprung King Amasis.

[Amasis or Aah-mes, the second of the name, became king of Egypt after the deposing of Apries or the Pharoah Hophra, by Nebuchadnezzar of Babylon, for instigating the revolt of Zedekiah, the subject-king of Judea. (See Jeremiah 37; 43: 10-13; 44: 29. 30.) He took great pains to cultivate the friendship of the Greeks, and caused the priests to admit Thales, Pythagoras, Solon and others to their Instructions.]

 Its deity is called in Egyptian, Neith-in Greek, Athena—and the people accordingly are great friends of the Athenians. Solon was received very honorably by them. On enquiring of the priests about ancient affairs, he perceived that neither himself nor the Greeks possessed, so to speak, any antiquarian knowledge at all. He once undertook to describe those events which had happened among us in days of yore, when one of the priests, an extremely aged man, exclaimed: 'Solon, Solon, you Greeks are always children, and there is not an aged Greek, * * * The transactions which you have related differ little from children's fables. In the first place, you speak of only one Deluge of the earth, whereas there have been many before.

[The deluge of Deukalion is described by ancient Grecian writers. It was probably the opening of a great Interior sea at the north, by an earthquake, to the Mediterranean, flooding the countries of Greece, creating the Aegean sea and converting a large territory into an archipelago with numerous Islands.]

 In the next place, you are unacquainted with the most noble and excellent race of men who once inhabited your country, from whom your whole present inhabitants are descended, though only a small remnant of this admirable people are now remaining. Your ignorance in this matter results from the fact that their posterity for many generations died without having the use of letters. For, long before the Chief Deluge, there existed a city of Athenians, regulated by the best laws both in military and other matters, whose noble deeds are said to have been the most excellent of all that we have heard to exist under heaven.

"'Your state and ours were formed by the same goddess, yours having a priority of a thousand years over ours. The annals of our city have been preserved eight thousand years in our Sacred Writings. * * * Many and mighty deeds of your state are here recorded, and call forth our wonder. There is one surpassing them all; for these writings relate what a prodigious force your city once overcame when a mighty warlike power, rushing from the Atlantic Sea, spread itself with hostile fury over all Europe and Asia.

[It is not altogether Improbable that this account relates to the same event as has been preserved In the traditions of the Amazons. They are described as coming from Mauritania or Morocco, marching through Egypt, which contained a kindred people, and passing onward over Asia Minor, invading Greece. One tradition credits them with establishing Mystic Rites In different places.]

That Sea was then navigable, and had an island fronting that mouth which you call Pillars of Hercules; and the island was larger than Libya and Asia (Minor) put together. There was a passage from it for travelers to the rest of the islands, and from those islands to the whole opposite continent that surrounds the sea. For, as respects what is within the mouth here mentioned, it (the Mediterranean) appears to be a bay with a kind of narrow entrance; and that sea is a true sea, and the land that surrounds it may most truly and correctly be termed a continent.

"'In this Atlantic Island there existed a powerful confederacy of sovereigns, who had conquered the entire island, together with many others, and also parts of the continent. Besides this, they had subjected the inland parts of Africa as far as Egypt, and of Europe as far as Tyrrhenia (Italy). The whole of this force, being confederated, undertook at one blow to enslave your country and ours, and all the territory lying within the mouth. At this period your country was universally celebrated for its courage and strength; for surpassing all others in greatness and marvelous skill, sometimes taking the lead of all the Grecians, and at others, left alone by their defection, and thus involved in extreme danger, it still prevailed, vanquished the assailants, protected those who were not enslaved, and for the rest of us who dwelt within the Pillars of Hercules it ensured the amplest liberty.

"'Afterward violent earthquakes and deluges brought speedy destruction. In a single day and night the whole of your warlike race was swallowed up by the earth, and the Atlantic Island itself was plunged beneath the sea, disappearing entirely. Since then that sea is neither navigable nor capable of being explored, being blocked up by the great depth of mud which the sinking island produced.'" —Plato, Timaeos, 4-6.

This story is referred to by several writers, some going so far as to declare it a fable. It would, perhaps, be demanding too much credulity to require us to believe it all fictitious. We pause, therefore, to enquire whether it was plausible. The story of the invasion does not greatly conflict with those of the old irruptions into the known world of the ancients. We have seen an attempt to show that the Atlantean people were ancient Northmen, who had sailed, as at subsequent periods, around the European coast and come into the Mediterranean—a circumstance which led the Egyptians to suppose that they were from some unknown territory not far from the Strait of Gibraltar. Others still, and we have been inclined to favor the opinion, have supposed that our own Western Continent, older than the Eastern by ages, was the real Atlantis that sent invaders to Europe and Africa long before history began. The subsequent dark period, during which the memory of this great people was well-nigh lost, would account for the declaration that the territory was submerged by a catastrophe not widely different in character from that which overthrew Sodom, Pompeii and Euphemia.

It is certain that in Spanish America hoary-headed antiquity had a splendid home. Remains of cities, architecture resembling the Pelasgic, ornaments like those worn by the Trojans and Greeks, religious emblems—all bespeak such to be the most reasonable solution of the enigma.

[Not only the bird, the cross and kindred emblems, and even the pyramid, have been noted, but the Swastika, now accredited to the Buddhists, yet found by Schliemann at ancient Troy, and also In Norway.]

Stucco work and paintings resembling Italian frescoes have been found in Central America. Trees a thousand years old are growing over ancient palaces. In Yucatan have been found ruins of magnificent houses, adorned with fresco paintings of blue and green, apparently fresh. The skulls of men of the ancient races have been examined, containing teeth, some plugged and others artificial. Mines have been opened which had been wrought by the laborers of that remote period. The sacred lotus flower was also found among the sculptures.

Indeed, it must be conceded that there are very plausible reasons for supposing that a continent or vast island, or perhaps a former part of our continent, once occupied a large portion of the Atlantic Ocean. Clavigero declares that between Brazil and Africa are seen remains of a sunken body of land; that they are also seen at the Cape Verde Islands and their vicinity, and he cites the sand-banks found by Bauche. The conformation of our shores indicates a sinking of the land, particularly along the Gulf of Mexico. It may be that the space now occupied by that body of water was once solid earth, of which the West India Islands are now all that is left. It is no great stretch of fancy to suppose the Azore, Canary and Cape de Verde Islands to have in like manner contributed the mountainous and higher portions of the lost Atlantis. Immense quantities of sea-weed may be seen floating in the water all along that region of the ocean.

[The body of still water in the midst of the North Atlantic is here alluded to. It received from Spanish navigators the name of "Sargasso Sea," on account of the vast quantity of sea-weed with which it abounds. It is elliptical in form, and has an area almost as large as Europe. It lies between 20° and 30° north latitude, and between 30° and 60° west longitude from Greenwich. It is never navigated, and in it is collected a large proportion of the drift or wreck which floats about the ocean.]

Every student in the classics knows of Atlas, king in the extreme West, who held the sky on his shoulders. It may be this was a recollection of that ancient, wise and opulent people whom the ocean buried, leaving to the storm to chant their requiem, and Teneriffe to stand as their monument. If the souls of the dead beneath the waters and their inhabitants could speak, they might tell the story. The matter may be veiled in the thick cloud that conceals the primeval Past. Yet it may also be permitted to mortals to learn the matter; and the lords of the universe, restless as is Nature herself, may yet know the secret history which old Ocean hides beneath the waves.

Philosophical Arguments for an Afterlife


DR. J. M. WHITON: The best philosophical ground for believing in the survival of death by self-conscious persons was stated by Thomas Hill Green (Oxford) thus: That it is impossible to conclude without the sense of intellectual absurdity, that an order of things which has for its visible end the construction of self-conscious personality, should ultimate in the extinction of the same.

CARDINAL JAMES GIBBONS: It is well known that there is a constant waste going on in every part of the human body which has to be renovated by daily nutriment. So steady is this exhaustion that, in the judgment of medical science, an entire transformation of the physical system occurs every six or eight years. New flesh and bones and tissues are substituted for those you had before. The hand with which you write, the brain which you exercise in thinking are composed of entirely different materials. And yet you comprehend to-day what you learned ten years ago, you remember and love those with whom you were then associated. How is this? You no longer use the identical organic substance you then possessed. Does it not prove that the faculty, called the soul, by which you think, remember and love, is distinct from organic matter; that while the body is constantly changing, the soul remains the same; that it does not share in the process of decomposition and renewal through which the human frame is passing, and therefore that it is a spiritual substance? All nations, moreover, have believed in the immortality of the soul. Such was the faith of the people of ancient Greece and Rome, as we learn from the writings of Virgil and Ovid. Nor was this belief in a future life confined to the uncultivated masses; it was taught by the most eminent writers and philosophers of those polished nations. Socrates, Plato, Aristotle, Cicero, Seneca, Plutarch, and other sages of Pagan antiquity, guided only by the light of reason, proclaimed their belief in the soul's immortality. The same views were held by the ancient Egyptians, the Chaldeans, and Persians, indeed by all the nations of Asia whose history has come down to us, and by the Germans, Gauls, Britons, and other ancient tribes of Europe. If we question the Indian of North or South America on this point, he will tell us of the happy hunting-grounds reserved in afterlife for the brave. We may find nations without cities, without the arts and sciences, without mechanical inventions, or any of the refinements of civilized life; but a nation without some presentiment of the existence of a future state, we shall search for in vain.

STANLEY WATERLOO: Through our senses we recognize that the universe is conducted on a plan which, of course, involves a Power behind all, an intelligent Power. We are in the hands of that Power and its general course is beneficence, for death may be but an incident in progress. There is a change to something beyond our power to understand, and we can but reason by our weak human deductions. We may as well give it up. As to continued identity, supposing there be a soul, we know that in all nature the death, or change phenomenon, produces like. The plant dies in the autumn, but when its seed awakens in the spring it produces that same plant. No pink comes from the seed or soul of a rose. There is another thing which appeals most strongly to me as evidence of another life with the same identity. It is the fact that we all want it. Now, Nature, or the Power, does nothing without intent. If the life we want were not to come to us we would not have the longing, it seems to me. A thought is as much a real product of the Power as is a plant. These are the ideas that aid and strengthen me.

Monday, November 5, 2018

The Russian Tale of the Winged Wolf


The Story of Lubim Czarevitch and the Winged Wolf (Russian Popular Tale) by Anton Dietrich (edited by Jacob Grimm) 1857

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IN a certain country there lived a Czar named Elidar, with his wife Militissa, who had three sons. The eldest son was named Aksof, the second Hut, and the youngest one Lubim; and they grew, not from day to day, but from hour to hour. And when the eldest son was twenty years of age, he begged leave of his parents to travel in other countries, and seek a beautiful princess for his wife. So his parents at last consented, gave him their blessing, and dismissed him.

Not long after this, Hut Czarevitch in like manner begged permission of his parents to travel; and the Czar and his wife gave their consent. So the two brothers went out into the world, and wandered about a long while, until at length nothing more was heard or seen of them, and they were given up for dead.

As the Czar and the Czarina were grieving for their lost sons, the youngest brother, Lubim, likewise entreated them to let him go forth, to seek his brothers. But his parents said to him, "Son, you are too young to undertake long travels; and how can we part with you, our only child left to us? We are already old, and to whom should we leave our crown?" But Lubim would not be denied; he remained firm to his purpose, and said, “It is surely right and needful for me to travel and see the world; for if ever I am called to rule over the country, I must learn to do so with justice.”

When the Czar and Czarina heard these words from their son, they were overjoyed, and gave him their consent to travel; but only for a short time, and making him promise to have no companions, nor expose himself to any dangers. Upon taking leave, Lubim bethought him how to provide himself with a knightly steed and a suit of armour; and as he went musing thus to the city, an old woman met him, who said, “Wherefore so sad, Lubim Czarevitch?” But he did not deign to reply, and passed on without saying a word. Presently however, reflecting that old folk are wiser than young ones, he turned round, and going up to the old woman accosted her, saying that he had to travel far and wide in search of his brothers, but could obtain neither a steed nor armour. Then the old woman said, “What think you? upon your father's forbidden meadows", behind twelve gates, are a trusty steed, a suit of armour, and a sword; the steed is fastened by twelve chains.” [The “royal forbidden meadows,” were those belonging to the Sovereign, the use of which was strictly forbidden to his subjects. When an enemy came into the country, they first pitched their camp in these fields, which was considered a declaration of hostilities.]

When Lubim heard this, he thanked the old woman, and hastened overjoyed to the forbidden meadows. On reaching the place where the horse was, he stopped, and bethought him how he could break through the twelve gates. At last he made the attempt, and presently broke down one gate; then the steed perceived by his scent the presence of the brave youth, and with a great effort burst his chains; and Lubim Czarevitch then broke through three more gates, and the steed trampled down the rest. Then Lubim surveyed the steed and the armour; and he put on the armour, but left the steed in the meadows; after which he went to his parents, told them all that had befallen him, and begged their blessing on his travels. So his parents gave him their blessing, and mounting his gallant steed he set forth on his journey. And he went his way, and travelled until he came at length to a place where three roads met; in the centre stood a pillar, with three inscriptions, which ran as follows: “He who turns to the right will have plenty to eat, but his steed will starve; he who goes straight forward will hunger himself, but his steed will have food enough; and whoever takes the left road will be slain by the Winged Wolf.”

When Lubim Czarevitch read this, he pondered over it, and resolved to choose the left road, and either be slain himself, or destroy the Winged Wolf, and free all those who might be travelling that way. So he journeyed on until he came to the open plains, where he pitched his tent to rest, when on a sudden he perceived in the west the Winged Wolf come flying toward him. Instantly up started Lubim Czarevitch, donned his armour, and leaped upon his steed. And Lubim rode at the Wolf, which beat him so hard with his wings that he nearly fell from his horse; nevertheless Lubim kept his seat, flew into a violent rage, and with his battle-sword struck the Winged Wolf a blow that felled him to the ground, and injured his right wing so that he could not fly.


When the Wolf came to himself, he said to Lubim in a human voice, “Do not kill me! I will follow and serve you as your trusty squire.” Then Lubim replied, “Know you where my brothers are?” And the Wolf answered, “They have long ago been slain; but we will bring them to life again, if we can obtain the beautiful Princess.” “But how to accomplish that?” said Lubim. “Hark-ye,” replied the Wolf; “leave your steed here, and—”

“How!” cried Lubim, “shall I part from my faithful steed?”

“Only hear me out,” said the Wolf: “I will change myself into a horse, and carry you; but this steed of yours is not fit for the task we have to do; in the city where the Princess lives, there are strings from the city-walls to all the bells; and we must leap over all these without touching the smallest, otherwise we shall be caught and taken prisoners.”

Lubim Czarevitch saw at once that the Wolf spoke well and wisely; so he consented, and exclaimed, "On then!" Away they went, until they came to the stone wall of the city; and when Lubim looked on it, he grew frightened, and cried, “How is it possible to leap over this high wall?” But the Wolf replied, “I have no difficulty in this; but afterwards fresh obstacles will arise, from your falling in love; then you must bathe in the water of life, and take some for your brothers, and also some of the water of death.” Thereupon they leaped safely over the city wall, without touching a stone. Lubim stopped at the palace, and went to the court of the beautiful Princess; and on entering the first apartment he found a number of lady's-maids all fast aleep, but looked in vain for the Princess. Then he went into the second room, where he found a number of beautiful ladies-in-waiting, all fast asleep, but the Princess was still not there. Then Lubim went into the third apartment, and there he saw the Princess herself, sleeping; his heart beat with rapture on beholding her beauty, and he fell so deeply in love, that he could not tear himself away from her presence. But at last, fearing that he might be seized if he remained too long, he went into the garden, to fetch some of the waters of life and of death. Then he bathed in the water of life, and taking with him a bladder-full of both waters, he returned to the Wolf. And as he was sitting on his Wolf-steed, the Wolf said, “You are grown so heavy, we cannot leap back over the wall, but shall strike against it, and arouse all the people. Nevertheless you shall kill them; and when they are all slain, mind that you seize on a white horse. I will then help you to fight; and as soon as we reach our tent, take your own steed and I will mount the white horse. And when we have slain all the warriors, the Princess herself will come to meet you, and offer to be your wife, professing a violent love for you.”

Thereupon they attempted to leap over the high city-wall; but they touched the strings, and instantly the bells rang an alarm through all the city, and the drums beat. Then every one jumped up, and ran out of the court with drawn sword; whilst some opened the gate, that no misfortune might befall the Princess. Presently the Princess herself awoke; and perceiving that a stranger had been in the apartment, she gave an alarm, which soon brought all the courtiers around her. There was speedily gathered a crowd of valiant knights, and she said to them, “Brave warriors, go forth and fetch hither this insolent stranger,-bring me his head; so shall his temerity be punished!” And the knights all promised not to rest until they had slain the man, and brought his head to the court. So the Princess dismissed them, and went up into her balcony, and gazed after her warriors and the stranger who had dared to intrude into her Court.

When the alarm was given, Lubim Czarevitch had already ridden a great distance on his Wolf-steed, and was half-way to his tent before the knights could overtake him. As soon as he saw them approach, he wheeled about, and grew furious at beholding such an army of knights in the field. Then they fell upon him; but Lubim laid about him valiantly with his sword, and slew many, whilst the Wolf-steed trod down still more under his hoofs: and it ended in their slaying nearly all the knights. One however still remained, with a head like a beer-barrel, who rode at Lubim Czarevitch, mounted upon a white steed; but Lubim slew him also, leaped on the horse, and left the Wolf to rest; and after awhile they betook themselves to their tent.

When the beautiful Princess saw Lubim Czarevitch overcome singly such a large host, she collected a still larger army, and sent them forth against him; whilst she retired again to her balcony. On reaching the tent the Wolf transformed himself into a valiant knight, such as no one can imagine except in a fairytale. And presently the army of the beautiful Princess was seen approaching—a countless host; whereupon Lubim Czarevitch mounted his white steed, accompanied by the Wolf, and awaited their attack: and Lubim, taking the right wing, ordered the Wolf to attack the left, and they made ready for the charge. Then on a sudden they fell upon the warriors of the Princess with a fierce onset, mowing them down like grass, until only two persons remained upon the field, the Wolf and Lubim. And after this dreadful fight was ended, the Wolf said to Lubim, “See, yonder comes the Princess herself, and she will ask you to take her to wife: fear nothing any longer; I have expiated my crime through your bravery; dismiss me now, and let me return to my own kingdom.” So Lubim thanked the Wolf for his service and counsel, and bade him farewell.

The Wolf thereupon vanished; and when Lubim Czarevitch saw the beautiful Princess coming toward him, he rejoiced, and going to meet her, took her lily-white hands, and kissing her lips, said, “Did I not love you, fair Princess, I should not have remained here; but you have seen that my love was stronger than your armies.” Then the Princess replied, “Valiant knight, you have overcome all my powers, and my strong and famous knights, on whom my hopes relied; my city is now desolate,—I will leave it, and go with you: henceforth you shall be my protector.”

“Joyfully do I take you for my wife,” replied Lubim, “and I will guard and protect you and your kingdom faithfully.” Conversing thus they entered the tent, and sat down to rest and feast.

Early the next morning they mounted their horses, and set out on their journey to the kingdom of Elidar; and on the way Lubim Czarevitch said, “Alas, fair Princess, I had two elder brothers, who left our home before I did, in hopes of winning your hand; in these wilds they have been murdered, and where their remains lie I know not; but I have brought with me the waters of life and death, and will seek and restore them to life; they cannot be far distant from our road; do you therefore ride on to the pillar with the inscriptions, and wait for me. I shall soon rejoin you.”

So saying, Lubim Czarevitch parted from the Princess, and went forth to seek his brothers’ remains. He found them at last among some trees; and after sprinkling them with the water of death, they grew together; then he sprinkled them with the water of life, and his brothers became alive, and stood up on their feet. Then Aksof and Hut exclaimed, “Ah, brother! how long have we been sleeping here?” And Lubim said, “Ay, indeed, and you might have still slept on for ever, had it not been for me.” Then he related to them all his adventures,—how he had conquered the Wolf, and won the beautiful Princess, and had brought them the waters of life and death. Thereupon they repaired to the tent, where the Princess awaited them; and they all rejoiced and feasted together.

When they had retired to rest, Aksof Czarevitch said to his brother Hut, “What a tale, indeed, shall we have to tell to our parents! our youngest brother will boast that he won the beautiful Princess, and awakened us from death. Had we not better kill him at once, than suffer such disgrace?” So they agreed, and took the battle-sword, and cut Lubim Czarevitch to pieces, and cast his remains to the winds. Then they threatened the Princess with the same fate, if she betrayed the secret to any one; and drawing lots, the waters of life and death fell to Hut, and the beautiful Princess to Aksof Czarevitch.

So they journeyed on to their father's kingdom; and when they reached the forbidden meadows, and had pitched their tents, the Czar Elidar sent messengers to demand who had encamped there. Then Hut replied, “Aksof and Hut Czarevitch are come, with a beautiful Princess; and tell our father the Czar that we have brought with us the waters of life and death.”

The messenger immediately returned to the Court and told this to the Czar, who inquired whether all his three sons were come; but the messenger replied, “Only the two eldest, your Majesty; the youngest is not with them.” The Czar nevertheless rejoiced greatly, and hastened to tell the Czarina his wife of the return of their two eldest sons.

Then Elidar and Militissa arose, and went to meet their sons, and embraced them tenderly. And when they returned to the palace, a great banquet was made, and they feasted seven days and seven nights. At the end of this time they began to think of the nuptials, and to make preparations, and invite the guests, nobles, and brave warriors and knights.

Now the Winged Wolf, who knew that they had slain their brother Lubim Czarevitch, ran and fetched the waters of life and death, collected all the remains of Lubim, and sprinkled them with the water of death: thereupon the bones grew together; and no sooner had he sprinkled them with the water of life, than the brave youth stood up, as if nothing had happened to him, and said, “Ah, what a time I have slept!” Then the Wolf answered, “Ay, you would have slept on for ever, had not I come to awaken you;” and he related to Lubim all that his brothers had done; and changing himself into a horse, he said, “Hasten after them,-you will be sure to overtake them; tomorrow your brother Aksof is to marry the Princess.”

So Lubim instantly set out, and the Wolf-steed galloped over hill and dale, until they arrived at the city of the Czar, where Lubim dismounted. Then he walked through the market, and bought a gusli,[A dulcimer] and stationed himself in a spot which the Princess would pass. And as she was being conducted to the church, Lubim Czarevitch began to sing the events of his youth, accompanying himself on the gusli; and when the beautiful Princess drew nigh, he sang of his brothers, and how cruelly they had slain him and deceived their father. Then the Princess stopped her carriage, and ordered her attendants to call to her the stranger with the gusli, and to demand his name and who he was. But without answering a word, Lubim went straight to the Princess; and when she saw him, she was overjoyed, and seating him in her carriage they drove off to his parents.

When the Czar and his wife beheld their son Lubim, they were unspeakably glad; and the beautiful Princess said, “Lubim Czarevitch it was, and not Aksof, who gained my hand, and it was he too who obtained the waters of life and death.” Then Lubim related all his adventures; and the Czar and Czarina, after summoning their sons Aksof and Hut, asked them why they had acted so unnaturally; but they denied the charge. Thereat the Czar waxed wroth, and commanded that they should be shot at the gate of the city. Lubim Czarevitch married the beautiful Princess, and they lived in perfect harmony for many many years; and so ends the story.

The Precarious History of the Christmas Festival


How Christmas Grew, article in The Christian Work and the Evangelist, Volume 81, Dec 15 1906

We are heirs of all the ages, and in no way are we more so than in our Christmas celebration. Though we celebrate it as a Christian festival, the festivities that mark it are part of the universal history of the race. In pagan Rome and Greece, in the days of Teutonic barbarians, and in the distant times of ancient Egyptian civilization, in the infancy of the race East and West, North and South, the period of the winter solstice was a time of rejoicing and festivity. It is good to think that Christmas to-day expresses the kindest and best in all the celebrations which preceded it and from which it sprang. The spirit of kindliness and good cheer, with the lapse of the ages, has been freed of the coarseness that once attended it. The strictest Puritan of to-day welcomes the "quips and cranks and wreathed smiles" of the season, and joviality and merry-making are the order of the day at Christmas banquets—a joviality sanctified and made glorious by good will to all men.

The holly and mistletoe of Christmas are a survival of ancient Druidical worship, the Christmas carol is a new birth, purified and exalted, of the hymners of the Roman saturnalia, the Christmas banquet itself is a reminiscence of the feasts in honor of ancient gods and goddesses, when, as Cato said of corresponding feasts in imperial Rome, commemorating the birth of Cybele, the prospect that drew one thither was "not so much the pleasure of eating and of drinking as that of finding oneself among his friends, and of conversing with them." Nay; the very idea of the Child God, which gives its meaning to the Feast of Nativity, was prefigured and foretold not only in the words of sybil, seer, and prophet, but in the infant gods of the Greek, the Egyptian, the Hindoo, and the Buddhist, which in various ways showed the rude attempt of the earlier races to grasp the idea of a perfect human child who is also God.

Great as Christmas is, however, nobody knows anything definite about its origin; nobody knows who first celebrated it, nor when, nor where, nor how. And no one even knows whether December 25 is, indeed, the right anniversary of Christ's nativity. This anomaly is due to the habit of the early Christians of considering the celebration of birthdays as heathenish. The birthday of Jesus himself was not excepted. But after the triumph of Christianity the prejudice died out, and the date of the birth of Christ became a matter of ecclesiastical investigation. St. John Chrysostom, writing in 386 A.D., says that St. Cyril, at the request of Julius (Bishop or Pope of Rome from 337 to 352), made a careful inquiry as to the exact date. Cyril reported that the Western churches had for a long time held it to be December 25. It is true that other Christian communities preferred other dates. In many Eastern churches the 6th of January had been fixed on as the anniversary of Christ's spiritual birth; that is, his baptism with the Holy Spirit; and this date was later held to be the anniversary of the visit of the Magi. Even to this day the Armenian church celebrates January 6, as Christmas. The Mormons believe that Christ was born in April.

Pope Julius, however, was so far satisfied with the report of Cyril that somewhere about the middle of the fourth century he established the festival at Rome on December 25. Before the end of that century that date was accepted by practically all the nations of Christendom. This acceptance was made easier by the fact that it is the date of the winter solstice—the turning point of the year, when winter, having reached its apogee, must begin to decline again towards spring, when, for unknown ages before the Christian era, pagan Europe, through all its tribes and nations, had been accustomed to celebrate its chief festival.

It was always the aim of the early church to reconcile heathen converts to the new faith by the adoption of all the more harmless features of their festivities and ceremonials. With Christmas the Church had a difficult task. Though it aimed to retain only the pagan forms, it found it could not restrain the pagan spirit. In spite of clerical protests and papal anathemas; in spite of the condemnation of the sane and the wise, Christmas in the early days often reproduced all the worst orgies, the debaucheries, and the indecencies of the Bacchanalia and the Saturnalia. Even the clergy were whirled into the vortex. A special celebration, called the Feast of Fools, was started, as learned doctors explained, with the purpose that "the folly which is natural to and born with us may exhale at least once a year." The intention of the new feast was excellent. But in practice the liberty thus granted quickly degenerated into license. The Council of Auxerre inquired into the matter. A Flemish divine rose at the council, and declared that the festival was an excellent thing and quite as acceptable to God as that of the Immaculate Conception. His like-minded brethren loudly applauded him. Then Gerson, the leading theologian of the day, made a counter-sensation by answering that "if all' the devils in hell had put their heads together to devise a feast that should utterly scandalize Christianity, they could not "have improved upon this one." If even among the clergy heathen traditions persisted in such force, what better could be expected from the laity? The wild revels, indeed, of the Christmas time in olden days almost stagger belief. Obscenity, drunkenness, blasphemy—there was pause at nothing.

But there is another side to the picture. In the coarser days of our ancestors riot and revelry did, to be sure, go hand in hand, but the revelry was of a vigorous, lusty and hearty sort unknown to these quieter times that have eliminated the riot. As we read of the great feats performed by these heroes of the tankard and the trencher, by these adepts in all out-door sports, the Gargantuan good nature of the season makes more impression on us than the cruelty, gluttony and drunkenness which often sullied it. A race of jolly giants must needs give and take hard blows. Of the glory of Merrie Christmas in Merrie Old England we have all read. Christmas in the old days began in a preliminary way on December 16, and it did not end until January 6, or Twelfth-Night. All this period was given up to holiday making. It was a democratic festival of merrymaking. The English couatry gentlemen of the fifteenth and sixteenth centuries held open-house. With daybreak on Christmas morning the tenants and neighbors thronged into the hall. The nut-brown ale was broached; Blackjacks and Cheshire cheese, with the concomitants of toast and sugar and nutmeg, were plentifully distributed. The Hachin, or great sausage, had to be boiled at daybreak and, if it failed to be ready, two young men, taking the cook by the arm, ran her about the market-place until she was ashamed of her laziness. After early church the gentlemen returned to breakfast on brawn and mustard and malmsey. The boar's head was brought in, and the whole company settled down for the pleasure of the day, which the Puritan Prynne later described as "drinking, roaring, healthing, dicing, carding, dancing, masques and stage plays . . . which Turks and Infidels would abhor to practice."

Puritanism threatened the very existence of Christmas, and brought over with it in the Mayflower the anti-Christmas feeling to New England. Even so early as 1621 Governor Bradford was called upon to rebuke "certain lusty yonge men," who had just come over in the ship Fortune. "On ye day called Christmas day," William Bradford writes, "ye Gov'r. caled them out to worke (as was used), but ye most of this new company excused themselves and said it went against their consciences to worke on ye day. So ye Gov'r. tould them that if they made it mater of conscience, he would spare them till they were better informed. So he led away ye rest, and left them; but when they came home at noone from their worke, he found them in ye streete at play, openly; some pitching ye barr, and some at stoole-ball, and such like sports. So he went to them and tooke away their implements, and tould them that it was against his conscience that they should play and others worke. If they made ye keeping of it matter of devotion, let them kepe their houses, but ther should be no gameing or revelling in ye streets. Since which time nothing hath been atempted that way, at least openly."

In England the feeling against Christmas culminated in 1643, when the Roundhead Parliament abolished the observance of saints' days and "the three grand festivals" of Christmas, Easter and Whitsuntide," any law, statute, custom, constitution or canon to the contrary in any wise nothwithstanding." King Charles protested in vain. In London, however, there was an alarming disposition to observe Christmas. The mob attacked the tradesmen who, by opening their shops, flouted the holiday. In several counties disorder was threatened; but Parliament took strong measures, and in the twelve years during which the great festivals were discountenanced there was no further disturbance, and the observance of Christmas as a general holiday was discontinued.

The General Court of Massachusetts, following the example of Parliament in 1659, enacted that "anybody who is found observing, by abstinence from labor, feasting, or any other way, any such day as Christmas day, shall pay for every such offence five shillings." Christmas was restored to England with royalty; in Massachusetts the anti-Christmas statute was repealed in 1681.

Many stories are told to account for the use of the Christmas tree. One of the best is the legend of St. Boniface. About a swelling hillock, crowned with the great "Thunder Oak," sacred to the pagan god Thor, had gathered one wintry night long ago a host of white-clad heathen warriors. With their women and children they faced a pagan altar. In the light of a great fire near the altar stood a hoary High Priest, beside a kneeling child, who was doomed to die by the blow of the hammer, a sacrifice to Thor, the Hammerer. Just as the blow was falling the holy Boniface appeared, turned the hammer aside with his cross, rescued the boy, told the simple story of Jesus, who does not desire the sacrifice of human life, and felled the oak with mighty blows. Just behind the tree stood a young fir tree, pointing a green spire toward the stars. "Here," said the apostle, "is the living tree, with no stain of blood upon it, that shall be the sign of your new worship. See how it points to the sky. Let us call it the tree of the Christ-child. Take it up and carry it to the chieftain's hall, for this is the birth-night of the White Christ. You shall go no more into the shadows of the forest to keep your feasts with secret rites of shame. You shall keep them at home with laughter and song and rites of love."

As a regular institution the Christmas tree can be traced back only to the sixteenth century. During the Middle Ages it suddenly appeared at Strassburg. For two hundred years the fashion was maintained along the Rhine when, suddenly, at the beginning of the last century, it spread over all Germany, and fifty years later had conquered Christendom. It was Queen Victoria's marriage to a German prince that led to the introduction of the German custom into England. In America the German emigrant brought the tree with him and it was soon taken up by all classes.

The custom of giving gifts at Christmas came from the Roman Saturnalia. Christmas candles come from a variety of sources, among which the Hebrew Feast of Lights has been suggested. The Christmas card is a new element, originating in England some sixty years ago. Santa Claus is the good Dutch Saint Nicholas visiting children on Christmas day instead of on his own birthday.

Sunday, November 4, 2018

The Influence of the Bible in Everyday Life, by Louise Seymour Houghton 1906


The Influence of the Bible in Everyday Life, by Louise Seymour Houghton 1906

"An excellent habit to cultivate is the analytical study of the King James Bible. For simple yet rich and forceful English, this masterly production is hard to equal; and even though its Saxon vocabulary and poetic rhythm be unsuited to general composition, it is an invaluable model for writers on quaint or imaginative themes." ~Atheist Horror Writer H.P. Lovecraft

The Authorized Version of the Bible is the finest work of literature in the English language, and perhaps in any language. It includes nearly every known literary form; it abounds in passion and pathos, in humor, sarcasm, playfulness, proverb, by-word; it pictures early manners and customs with a fidelity which admits of no question; its thoughts are incomparably noble, its diction of a grand simplicity and naturalness, its ruling idea an idea almost inconceivably great. A nation that has the Bible in every hotel bedroom, in the saloon of every steamer, ought to be the most cultivated nation in the world.

All men of great literary achievement have been students of the Bible. The free-thinking Shelley's poetry and prose are full of it. One short paragraph in his Defence of Poetry has no less than seven biblical allusions. Shakespeare and Raleigh, Burke and Southey, Newman and Saintsbury, Longfellow and Browning, Thomas Hardy and Stevenson, are fairly saturated with the language, the thoughts, the tropes and figures of the Bible. Ruskin attributes all the warmth and color of his style to his having been obliged in his boyhood to read aloud with his mother once every year the entire Bible, and to commit to memory many of its noblest chapters. The statesman Bright made striking use of the death of the first-born of Egypt in a memorable speech in the House of Commons during the Crimean War. Southey makes fine use of Elijah's chariot of fire in his passage on the death of Nelson. And who can read without a thrill the use by Dickens, at the death of Sydney Carton, of the passage, "I am the resurrection and the life, saith the Lord"?

The Bible has molded the style of all our greatest writers, and it is even yet the strongest counteracting force against the degenerating influence upon English style of the rapid writing and careless reading of the present day. One can hardly take up a book or serious magazine article without finding allusions to the Bible on every page. An interesting article on the political situation in England, written not by a literary man, but by a professional statesman, contained more than a dozen biblical allusions, and the article owed its fine literary character almost entirely to the writer's familiarity with the Old Testament. The same discovery may be made in almost any work of literature, if the reader is sufficiently familiar with the Bible to detect the allusions to it. But precisely here is the difficulty. Few young people of today have a verbal acquaintance with the Old Testament, and it will soon become necessary to edit all our greatest writers, even such novelists as Hardy and Stevenson, with explanations of the biblical allusions.

We consider it a point of education to make our children familiar with the mythology of Greece and Rome, of the Norse folk and the old Germans, chiefly that they may understand what they read. We deem that man uncultured who does not recognize quotations from the classics, or is not able to make them at need. Here is the greatest classic of all time. Let us study it as we would study any classic, that we may be able to wring from it its fullest meaning. Goethe says:

I am convinced that the Bible becomes ever more beautiful the more one understands it; that is, the more one gets insight to see that every word which we take generally and make special application of to our own wants has had, in connection with certain circumstances, with certain relations of time and place, a peculiar direct individual reference of its own.

And if, indeed, this classic is, as most of us believe, inspired by God in a sense in which no other book is inspired, if in it we find the history of his converse with the sons of men in the form in which he has chosen to give it to us, then no study is amiss which gives the clue to its half-hints, which brings light to its obscurities, and shows its true character, as the diary of the converse of heaven with earth, the day-book of the Eternal God.

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