been displaced by machinery. At this date one person could, with the help of machinery, spin as much cotton as 200 persons could have spun in the same time when the sufferers were setting out in life; and in weaving, a proportionate supersession of labour had taken place. Wise men knew that this machinery would, in a few years, employ many times more than the number of persons at first turned adrift; but this truth did not feed those who were hungering now, and it is no wonder that their misery avenged itself on the machinery which was doing their work and, as they declared, stealing their bread. A gleam of moral light at such a time is too precious to pass away unnoticed; and it must therefore be mentioned that, in this dreary year, when the whole west of Scotland was in a wretched condition, the poor weavers of Hamilton refused to receive alms, and desired to work for their bread. A subscription had been raised for the unemployed; but they would not touch it till they had earned it. A footpath from Hamilton to Bothwell Bridge was therefore made; and the honourable weavers kept their honour. They little knew how they had thus beautified that footpath to many that should come after them. (From the History of England.) See the Autobiography published by Mrs Chapman (3 vols. 1877); the short Life in the Eminent Women' series, by Mrs Fenwick Miller (1884); and Catherine J. Hamilton's Women Writers (1894). Dr James Martineau ranks pre-eminently amongst philosophical thinkers of the nineteenth century as the apostle of Christian Theism. This school of ethical and religious thought approximates to the Theism of Theodore Parker, Francis William Newman, and Frances Power Cobbe, but differs from it somewhat in its estimate of the character and mission of Jesus of Nazareth. Martineau was not the founder of any philosophical system, although Christian Theism doubtless owes more to him than to any one else. From first to last he was a diligent student and seeker. Singularly open for the reception of new ideas, he sought for them and received them from many antagonistic sources, both ancient and modern. An acute reasoner and critic, he was not readily misled into mistaking superficial suggestions for substantial truth, and the sifting process which he applied to the theories and conclusions of others gave to the world some admirable expositions of philosophical doctrines far removed from his own, and also served to build up, step by step, that conception of a spiritual philosophy on the lines of Theism-organised and consistent, but not amounting to a system-which is associated with his name. The life of Dr Martineau was full of activity without being remarkably eventful. He was born at Norwich on the 21st of April 1805. His father was Thomas Martineau, a manufacturer, fairly prosperous. His mother was Elizabeth, daughter of Robert Rankin of Newcastle-upon-Tyne. James was the fourth son and seventh child, and his sister Harriet-destined like himself to distinction-was the third daughter and sixth child. At home he came under strong intellectual and religious influences, and he received an excellent education. The original intention was that he should become an engineer, a profession for which his considerable mechanical and mathematical talents would have gone far to qualify him. Soon, however, he realised that his true vocation was the Unitarian ministry. After serving for a time in the school of Dr Lant Carpenter at Bristol, he became assistant minister at the Eustace Street Presbyterian Meeting House, Dublin-one of the many places of worship which, with Presbyterian foundations, had an Arian or Unitarian faith. Four years later he removed to Liverpool, where he remained, as minister of the principal Unitarian congregation of the town, for twenty-five years. In 1840 he added to his ministerial duties a lectureship in Moral and Mental Philosophy at Manchester New College; and in 1857, when he severed his connection with Liverpool, it was to take up the more important work of a professor in the same institution-then removed to London. From that time forward, even to a greater extent than before, he devoted himself to religious and philosophical study and teaching. But not long after his settlement in London he added the ministerial charge of Little Portland Street Chapel to his already heavy duties. He was a man of untiring energy, taking upon himself and fulfilling efficiently, even to the last years of his long life, tasks and responsibilities seemingly far beyond any one man's strength. In 1881 he was a candidate for the professorship of the Philosophy of Mind and Logic at University College, London, a position his fitness for which was generally admitted. His opponent was Mr Croom Robertson, a scholar only less able than himself. A curious incident occurred in connection with this contest. The Archbishop of York-Dr Thompson-withheld his support from Dr Martineau, notwithstanding that he knew his fitness for the position, because, as he afterwards acknowledged, he could not see his way to assist to the vacant office one who did not subscribe to the doctrine of the Trinity. By reason of this scruple, all unconsciously he aided indirectly in the election of Dr Martineau's opponent, who was a Positivist! In 1869 Dr Martineau was appointed to the principalship of Manchester New College, a position he held until 1885, when, practically, he withdrew from public life. His intellectual activity, however, continued unabated. after this date that his principal books, which embodied the results of a lifetime of thought, were completed and published. He died on the 11th of January 1900. It was Not until late in life was any public recognition offered by the great centres of learning to this learned man. Harvard University came first with an LL.D. degree in 1872. Other universities followed-Leyden in 1875, Edinburgh in 1884, Oxford in 1888, and Dublin in 1892. Dr Martineau's chief writings were Endeavours after the Christian Life (1843-47), Hours of Thought on Sacred Things (1876-79), A Study of Spinoza (1882), Types of Ethical Theory (1885), A Study of Religion (1888), The Seat of Authority in Religion (1890). Some of the numerous essays which he had contributed to the Prospective, National, Theological, and Westminster Reviews formed the basis of chapters in his subsequent works, and others were collected in volumes. He edited several collections of hymns and prayers, all of which contained original contributions from his pen. From 1845 to 1855 he was one of the four editors of the Prospective Review. His literary style was dignified, yet markedly simple in structure, and often highly poetical. He had a moderate gift of humour, and sarcasm was a weapon which he used sparingly but with effect. He had the faculty of lucid exposition in a high degree. His Types of Ethical Theory is probably the clearest statement extant of the philosophical doctrines discussed therein; and his mental vision was comprehensive enough to enable him to do entire justice to ideas far removed from those he held to be true. By temperament and conviction alike he was an upholder of liberty. Strenuous to maintain his own convictions and to give to them all the force of his strong advocacy, he was just as strenuous in maintaining the right of others to hold and to express what they believed to be true, and to help, if occasion arose, to give them a just hearing. An opinion would not have seemed to him ripe for acceptance unless it could hold its own against differing opinions and against criticism. However strong his desire might be to be finally assured that certain ideas were true, he was a lover of truth for its own sake, too sincere consciously to permit any bias to direct his judgment. If in the course of his fearless search for truth he had discovered that the evidences were against his most cherished hopes, and seemed conclusive in support of doctrines repugnant to his feelings, he would-sorrowfully, no doubt, but in all sincerity-have accepted the conclusion. Any unconscious bias of temperament is another matter. In his case it may have been strong. Certain it is that whereas at one time he accepted the necessarian and utilitarian principles of Hartley, Priestley, and James Mill, while finally his ideas approximated to those of Kant-although on some points, as, for example, the objective reality of space, there was divergence -his fundamental convictions from first to last remained the same. As the Rev. J. H. Thom happily described it, his 'spiritual identity' continued. With certain modifications of phrase and emphasis, what he preached concerning divine guidance and moral responsibility during his early pulpit ministrations. was the same as the teachings contained in his last books. It was as though this faith was part and parcel of his own essential nature, and all his seeking served simply to give it a fuller logical justification and a more valid expression. Yet he never ceased to be a seeker. When at ninety years of age he said, 'I have not outlived the habit of learning evermore from my fellows,' he described truly the lifelong attitude of his mind. Temptations of Power. There is a sphere in the life of every one, except the child, in which he is appointed to rule, and to exercise some functions by the methods of his own will. From the monitor in a school to the minister of an empire, there are gradations of authority that leave no one without a place. Would you know the real worth of any soul, be it another's or your own, that is the sphere on which you must fix your eye. It is little that a man goes right under orders and when he is obliged to serve: you may always make a good soldier by sufficient drill; and amid the pressure of custom and beneath the light of the public gaze, even a passive and pliant conscience may be shaped into good looks and wear a gloss. But how is it with you in your place of power-among the servants whom you govern, the children whom you train, the companions who place you at their head? Do you take liberties there, as if there were nothing to restrain, and fling about your self-will, as if it were free of all the field? Do you profane the law of duty by making it a homage to yourself, instead of letting its authority pass through you, as yourself chief captive of the will of God? Do you grant exemptions to yourself, exemptions of sloth, exemptions of temper, exemptions of truth, as if it were given you to loose as well as bind? There is no surer mark of a low and unregenerate nature than this tendency of power to loudness and wantonness instead of quietude and reverence. To souls baptized in Christian nobleness the largest sphere of command is but a wider empire of obedience, calling them, not into escape from holy rule, but to its full impersonation. Only now that no outer rule is given them by another, and they have nothing to copy with painful imitation, have they to bring forth the interpretation from within, and set themselves at one with the will of God by a heart of self-renunciation-a love that seizes all divine ends, and in expressing itself realizes them. In short, power is never felt as power, except by those who abuse it. Like other things that awaken desire at a distance, no sooner is it entered than it is found to be not more triumphant happiness, but deeper life; utterly disappointing to him who wants more for himself; ennobling to him who can dispense and administer for God. (From Hours of Thought on Sacred Things.) The Beneficence of Change. If, then, the very law of life is a law of change; if every blossom of beauty has its root in fallen leaves; if love, and thought, and hope would faint beneath too constant light, and need for their freshening the darkness and the dews; if it is in losing the transient that we gain the Eternal, then let us shrink no more from sorrow and sigh no more for rest, but have a genial welcome for vicissitude, and make quiet friends with loss and Death. Through storm and calm, fresh be our courage and quick our eye for the various service that may await us. Nay, when God himself turns us not hither and thither, when he sends us no changes for us to receive and consecrate, be it ours to create them for ourselves, by flinging ourselves into generous enterprises and worthy sacrifice; by the stirrings of sleepless aspiration, and all the spontaneous vicissitudes of holy and progressive souls; keeping always the moral spaces round us pure and fresh by the constant thought of truth and the frequent deed of love. And then, when, for us too, death closes the great series of mortal changes, the past will lie behind us green and sweet as Eden, and the future before us in the light of eternal peace. Tranquil and fearless we shall resign ourselves to God, to conduct us through that ancient and invisible way, which has been sanctified by the feet of all the faithful, and illumined by the passage of the Man of griefs. (From Hours of Thought on Sacred Things.) God in Humanity. Divine guidance has never and nowhere failed to men; nor has it ever, in the most essential things, largely differed amongst them: but it has not always been recognised as divine, much less as the living contact of Spirit with spirit-the communion of affection between God and man. While conscience remained an impersonal law, stern and silent, with only a jealous Nemesis behind, man had to stand up alone, and work out for himself his independent magnanimity; and he could only be the pagan hero. When conscience was found to be inseparably blended with the Holy Spirit, and to speak in tones immediately divine, it became the very shrine of worship: its strife, its repentance, its aspirations, passed into the incidents of a living drama with its crises of alienation and reconcilement; and the cold obedience to a mysterious necessity was exchanged for the allegiance of personal affection. And this is the true emergence from the darkness of ethical law to the tender light of the life divine. The veil falls from the shadowed face of moral authority, and the directing love of the all-holy God shines forth. (From The Seat of Authority in Religion.) Two excellent works have been written about Dr Martineaunamely, James Martineau, a Biography and Study, by A. W. Jackson, A. M. (1900); and The Life and Letters of James Martineau, by James Drummond, LL.D., Litt. D., and C. B. Upton, B.A., B.Sc. (2 vols. 1902). In the latter the full and accurate history of the career of Dr Martineau is not more important than Mr Upton's admirable critical estimate of his mental progress and ultimate philosophical standpoint. WALTER LEWIN. Richard Chenevix Trench (1807-86), Archbishop of Dublin, was born at Dublin, and passed from Harrow in 1825 to Trinity College, Cambridge, where he graduated in 1829. After a voyage to Gibraltar (its object to fight in the cause of Spanish liberty), he took orders and became curate at Hadleigh, incumbent of Curdridge, and in 1841 curate at Alverstoke to Samuel Wilberforce, afterwards Bishop of Oxford and of Winchester. During 1835-55 he published seven volumes of poetry-The Story of Justin Martyr, Sabbation, Genoveva, &c. In 1845 he became rector of Itchenstoke; in 1847 theological professor in King's College, London; in 1856 Dean of Westminster; and in 1864 Archbishop of Dublin, an office which he resigned in 1884. He died in London, and was buried in Westminster Abbey. In philology Trench contrived to fascinate his readers with the 'fossil poetry and fossil history imbedded in language;' his English Past and Present (1855) and Select Glossary of English Words (1859) are among the most suggestive and entertaining works on the subject, though critical studies in English have been greatly developed since his time, and some of his etymological His ecclesiconclusions are no longer tenable. astical scholarship is shown in his Lectures on Medieval Church History (1877) and his Sacred Latin Poetry (1855), which, in spite of some serious imperfections, is still the best English anthology of the hymns of the Medieval Church. Notes on the Parables (1841), Notes on the Miracles (1846), and Studies on the Gospels (1867) are among his best-known theological works. His verses show culture and fine feeling, but do not secure for him distinction as a poet. On Proverbs. The fact that they please the people, and have pleased them for ages; that they possess so vigorous a principle of life as to have maintained their ground, ever new and ever young, through all the centuries of a nation's existence-nay, that many of them have pleased not one nation only, but many, so that they have made themselves a home in the most different lands; and further, that they have, not a few of them, come down to us from remotest antiquity, borne safely upon the waters of that great stream of time, which has swallowed so much beneath its waves-all this, I think, may well make us pause should we be tempted to turn away from them with anything of indifference or disdain. And then, further, there is this to be considered, that some of the greatest poets, the profoundest philosophers, the most learned scholars, the most genial writers in every kind, have delighted in them, have made large and frequent use of them, have bestowed infinite labour on the gathering and elucidating of them. In a fastidious age, indeed, and one of false refinement, they may go nearly or quite out of use among the so-called upper classes. No gentleman, says Lord Chesterfield, or 'No man of fashion,' as I think is his exact word, 'ever uses a proverb.' And with how fine a touch of nature Shakespeare makes Coriolanus, the man who with all his greatness is entirely devoid of all sympathy for the people, to utter his scorn of them in scorn of their proverbs, and of their frequent employment of these : Hang ’em ! They said they were an-hungry, sighed forth proverbs; That, hunger broke stone walls; that, dogs must eat ; That, meat was made for mouths; that, the gods sent not Corn for the rich men only. With these shreds They vented their complainings.' Coriolanus, Act i. sc. 1. But that they have been always dear to the true intellectual aristocracy of a nation there is abundant evidence to prove. Take but these three names in evidence, which, though few, are in themselves a host. Aristotle made a collection of proverbs; nor did he count that he was herein doing ought unworthy of his great reputation, however some of his adversaries may have made this a charge against him. He is said to have been the first who did so, though many afterwards followed in the same path. Shakespeare loves them so well that, besides often citing them, and innumerable covert allusions, rapid side-glances at them, which we are in danger of missing unless at home in the proverbs of England, several of his plays, as Measure for Measure, All's Well that Ends Well, have popular proverbs for their titles. And Cervantes, a name only inferior to Shakespeare, has not left us in doubt in respect of the affection with which he regarded them. Every reader of Don Quixote will remember his squire, who sometimes cannot open his mouth but there drop from it almost as many proverbs as words. I might name others who held the proverb in honour-men who, though they may not attain to these first three, are yet deservedly accounted great; as Plautus, the most genial of Latin poets; Rabelais and Montaigne, the two most original of French authors; and how often Fuller, whom Coleridge has styled the wittiest of writers, justifies this praise in his witty employment of some old proverb; nor can any thoroughly understand and enjoy Hudibras, no one but will miss a multitude of its keenest allusions, who is not thoroughly familiar with the proverbial literature of England. . . . Our own Make hay while the sun shines is truly English, and could have had its birth only under such variable skies as ours-not certainly in those southern lands where, during the summer-time at least, the sun always shines. In the same way there is a fine Cornish proverb in regard of obstinate wrongheads, who will take no counsel except from calamities, who dash themselves to pieces against obstacles which, with a little prudence and foresight, they might have avoided. It is this: He who will not be ruled by the rudder must be ruled by the rock. It sets us at once upon some rocky and wreck-strewn coast; we feel that it could never have been the proverb of an inland people. Do not talk Arabic in the house of a Moor-that is, because there thy imperfect knowledge will be detected at once-this we should confidently affirm to be Spanish, wherever we met it. Big and empty, like the Heidelberg tun, could have its home only in Germany; that enormous vessel known as the Heidelberg tun, constructed to contain nearly 300,000 flasks, having now stood empty for hundreds of years. As regards, too, the following, Not every parish priest can wear Dr Luther's shoes, we could be in no doubt to what people it appertains. Neither could there be any mistake about this solemn Turkish proverb, Death is a black camel which kneels at every man's gate, in so far at least as that it would be at once ascribed to the East. Gibraltar. England, we love thee better than we know— Joy was it and exultation to behold Arthur Penrhyn Stanley (1815-81) was born at Alderley Rectory, Cheshire, the second son of the future Bishop of Norwich, who was one of the Stanleys of Alderley, and related therefore to the Earls of Derby. At Rugby (1829-34) he was the favourite pupil of Dr Arnold and the original of George Arthur in Tom Brown's Schooldays; at Balliol College, Oxford, he won the Ireland and the Newdigate, and graduated with a first class in 1837. In 1839 he was elected a Fellow of University College, and took orders, becoming successively canon of Canterbury (1851), Professor of Ecclesiastical History at Oxford, canon of Christ Church, and chaplain to the Bishop of London (1858); and Dean of Westminster (1864). He was also chaplain to the Prince of Wales (whom he accompanied on his tour in the East, 1862) and chaplain-in-ordinary to Queen Victoria. He was the most prominent figure in the Broad Church movement, and scandalised High Churchmen by championing Colenso, preaching in Scottish Presbyterian pulpits, and administering the Eucharist to Unitarian and Presbyterian revisers of the Bible. Probably nothing gave more offence than his vigorous denunciations of the compulsory use in religious worship of the (so-called) Athanasian Creed. A popular preacher, he was also a favourite at Court: he celebrated the English marriage of the Duke and Duchess of Edinburgh, and it was in his house that Carlyle met Queen Victoria. Dean Stanley's principal works are- The Life of Dr Arnold (1844), one of the best of English biographies; Sermons and Essays on the Apostolical Age (1846); Memoir of Bishop Stanley, his father (1850); The Epistles to the Corinthians (1854), his one purely theological work; Sinai and Palestine in connection with their History (1855), containing some of his most attractive writing; Historical Memorials of Canterbury (1855); Lectures on the Eastern Church (1861); History of the Jewish Church (1863-76); the delightful Historical Memorials of Westminster Abbey (1866); and Lectures on the Church of Scotland (1872). His main aim as a Christian divine and as a Churchman was to promote mutual understanding and sympathy between the most opposed schools of thought; he always maintained that the essence of Christianity was practically independent of dogma, rites, or ceremonies. He not merely contended for toleration, denouncing with equal warmth the prosecution of ritualists and of rationalists, but insisted earnestly on such wide 'comprehension' in the National Church as to make enemies within and without, and even disciples and friends, doubt whether such comprehension could be attained without the effacement of essential belief. The charm of his character and the beauty of his charity did more to conciliate esteem than his logic to enforce conviction: his personal influence was weightier than his books, of In ARTHUR PENRHYN STANLEY. From a Photograph by the London Stereoscopic Co. which, perhaps, the Life of Arnold was his most permanent addition to English literature. historical writing his concern was more with the personal, the pictorial, and the dramatic than with wide generalisations or historic precision; in commentary, with the vital spirit than with critical accuracy; in theology, with love than with truth. He married in 1863 Lady Augusta Bruce of the Elgin family, and is buried along with her in Henry VII.'s Chapel in Westminster Abbey. At Heliopolis. Rising wild amidst garden shrubs [is] the solitary obelisk which stood in front of the temple, then in company with another, whose base alone now remains. This is the first obelisk I have seen standing in its proper place, and there it has stood for nearly four thousand years. It is the oldest known in Egypt, and therefore in the world-the father of all that have arisen since. It was raised about a century before the coming of Joseph; it has looked down on his marriage with Asenath; it has seen the growth of Moses; it is mentioned by Herodotus; Plato sat under its shadow: of all the obelisks which sprang up around it, it alone has kept its first position. One by one, it has seen its sons and brothers depart to great destinies elsewhere. From these gardens came the obelisks of the Lateran, of the Vatican, and of the Porta del Popolo; and this venerable pillar (for so it looks from a distance) is now almost the only landmark of the great seat of the wisdom of Egypt. (From Sinai and Palestine, I. xxxiv.) The Children of the Desert. The relation of the Desert to its modern inhabitants is still illustrative of its ancient history. The general name by which the Hebrews called 'the wilderness,' including always that of Sinai, was 'the pasture.' Bare as the surface of the Desert is, yet the thin clothing of vegetation, which is seldom entirely withdrawn, especially the aromatic shrubs on the high hillsides, furnishes sufficient sustenance for the herds of the six thousand Bedouins who constitute the present population of the peninsula: 'Along the mountain ledges green, The scattered sheep at will may glean So were they seen following the daughters or the shep- The Conversion of St Augustine. Augustine's youth had been one of reckless self-indulgence. He had plunged into the worst sins of the heathen world in which he lived; he had adopted wild opinions to justify those sins; and thus, though his parents were Christians, he himself remained a heathen in his manner of life, though not without some struggles |