Research Results For 'St John'

APOCALYPSE

Apocalypse is the name frequently given to the last book of the New Testament, in the English version called The Revelation of St John the Divine. It is generally believed that the Apocalypse was written by the apostle John in his old age around 95 to 97 A.D. in the Isle of Patnios, whither he had been banished by the Roman Emperor Domitian. Anciently its genuineness was maintained by Justin Martyr, Irenaeus, Clement of Alexandria, Tertullian, and many others; while it was doubted by Dionysius of Alexandria, Cyril of Jerusalem, Chrysostorn, and, nearer our own times, by Luther and a majority of the eminent German commentators. The Apocalypse has been explained differently by almost every writer who has ventured to interpret it, and has furnished all sorts of sects and fanatics with quotations to support their creeds or pretensions. The modern interpreters may be divided into three schools - namely, the historical school who hold that the prophecy embraces the whole history of the church and its foes from the time of its writing to the end of the world; the Praeterists, who hold that the whole or nearly the whole of the prophecy has been already fulfilled, and that it refers chiefly to the triumph of Christianity over Paganism and Judaism; and the Futurists, who throw the whole prophecy, except the first three chapters, forward upon a time not yet reached by the church - a period of no very long duration, which is immediately to precede Christ's second coming.
Research Apocalypse

BAPTISM

Baptism (from the Greek baptizo, from bapto, to immerse or dip), is a rite which is generally thought to have been usual with the Jews even before Christ, being administered to proselytes. From this baptism, however, that of St John the Baptist differed, because he baptized Jews also as a symbol of the necessity of perfect purification from sin. Christ himself never baptizedy, but directed his disciples to administer this rite to converts; and baptism, therefore, became a religious ceremony among Christians, taking rank as a sacrament with all sects which acknowledge sacraments.

In the primitive church the person to be baptized was dipped in a river or in a vessel, with the words which Christ had ordered, generally adopting a new name to further express the change. Sprinkling, or, as it was termed, clinic baptism, was used only in the case of the sick who could not leave their beds. The Greek Church and Eastern schismatics retained the custom of immersion; but the Western Church adopted or allowed the mode of baptism by pouring or sprinkling, since continued by most Protestants. This practice can be traced back certainly to the third century, before which its existence is disputed.

Since the Reformation there have been various Protestant sects called Baptists, holding that baptism should be administered only by immersion, and to those who can make a personal profession of faith. The Montanists in Africa baptized even the dead, and in Roman Catholic countries the practice of baptizing church-bells - a custom of tenth-century origin - continues to this day. Being an initiatory rite, baptism is only administered once to the same person. The Roman and Greek Catholics consecrate the water of baptism, but Protestants do not. The act of baptism is accompanied only with the formula that the person is baptized in the name of the Father, Son, and Holy Ghost; but, among most Christians, it is preceded by a confession of faith made by the person to be baptized if an adult, and by his parents or sponsors if he be a child. The Roman Catholic form of baptism is far more elaborate than the Protestant. This church teaches that all persons not baptized are damned, even unbaptized infants are not admitted into heaven; but for those with whom the absence of baptism was the chief fault, even St. Augustine himself believed in a species of mitigated damnation. Protestants hold that though the neglect of the sacrament is a sin, yet the saving new birth may be found without the performance of the rite which symbolizes it. Naming the person baptized forms no essential part of the ceremony, but has become almost universal, probably from the ancient custom of renaming the catechumen.
Research Baptism

BLIND

The blind are those who want, or are deficient in, the sense of sight. Blindness may vary in degree from the slightest impairment of vision to total loss of sight; it may also be temporary or permanent. It is caused by defect, disease, or injury to the eye, to the optic nerve, or to that part of the brain connected with it. Old age is sometimes accompanied with blindness, occasioned by the drying up of the humours of the eye, or by the opacity of the cornea, the crystalline lens, etc. The blind are often distinguished for a remarkable mental activity, and a wonderful development of the intellectual powers. Their touch and hearing, particularly, become very acute.

As early as 1260 an asylum for the blind (L'hospice des Quinze-Vingts) was founded in Paris by St Louis for the relief of the Crusaders who lost their sight in Egypt and Syria; but the first institution for the instruction of the blind was the idea of Valentin Hauy, brother of the celebrated mineralogist. In 1784 he opened an institution in which the blind were instructed not only in appropriate mechanical employments, as spinning, knitting, making ropes or fringes, and working in paste-board, but also in music, in reading, writing, ciphering, geography, and the sciences. For instruction in reading he procured raised letters of metal; for writing he used particular writing-cases, in which a frame, with wires to separate the lines, could be fastened upon the paper; for ciphering there were movable figures of metal, and ciphering-boards in which the figures could be fixed; for teaching geography maps were prepared upon which mountains, rivers, cities, and the boundaries of countries were indicated to the sense of touch in various ways, etc.

Similar institutions were soon afterwards founded in Amsterdam, Berlin, Brussels, Copenhagen, Dresden, Edinburgh, Liverpool, London, Vienna, and in many towns of the United States. By 1900 there were comparatively few large cities that did not possess a school or institution of some kind for the blind.

At the start of the 20th century the attitude towards the blind was rather patronising, and one source may be quoted as saying 'the occupations in which the blind are found capable of engaging are such as the making of baskets and other kinds of wicker-work, brushmaking, rope and twine making, the making of mats and matting, knitting, netting, fancy work of various kinds, cutting fire-wood, the sewing of sacks and bags; the carving of articles in wood, etc'. However, it was also recognised that more skilled tasks could also be performed by blind persons, and the same source notes that 'Piano-tuning is also successfully carried on by some, and the cleaning of clocks and watches has even been occasionally practised by them'.

Around 1900 an impetus was given, in Britain, to the higher education of the blind by the formation of the British and Foreign Blind Association, the establishment of a college for the Blind Sons of Gentlemen at Worcester, and the Royal Normal College and Academy of Music for the Blind, Upper Norwood.

Various systems were devised for the purpose of teaching the blind to read, some of which consisted in the use of the ordinary Roman alphabet, with more or less modification, and some of which employ types quite arbitrary in form. In all systems the characters rise above the surface of the paper so as to be felt by the fingers. The type adopted by Hauy was the script or italic form of the Roman letter. This was introduced into England by Sir C. Lowther, who printed the Gospel of St. Matthew in 1832 with type obtained from Paris. Before this Gall of Edinburgh made use of an embossed alphabet based on the ordinary Roman small letters, in which all curves were replaced by angular lines, and in 1834 he published the Gospel of St John in this character. Subsequently he introduced various improvements, and in particular the letters were produced with serrated surfaces, thus giving greater distinctness. Alston of Glasgow, Howe of Boston, and others also used the Roman form; but the former (who was the first to print the whole Bible, in 1840) adopted the Roman capitals, while the latter adopted the small letters, printing in this type the Bible and many other books. Of alphabets deviating entirely or nearly so from the Roman letter, one consists of a stenographic shorthand invented by Lucas of Bristol; another was a phonetic shorthand devised by Frere of London. In Dr. Moon's alphabet some of the characters are Roman, others are based on or suggested by the Roman characters. The Braille system, widely adopted by the laye 20th century, is one in which the letters are formed by a combination of dots. Dr. Moon's system from its simplicity and the size of its characters is in very general use in books for the blind. There are also systems by which the blind are enabled to write, and the writing may be either in relief so as to be read by the blind, or in characters that may be read by those who see.
Research Blind

CHIVALRY

Chivalry is a term which indicates strictly the organization of knighthood as it existed in the middle agea, and in a general sense the spirit and aims which distinguished the knights of those times. The chief characteristics of the chivalric ages were a warlike spirit, a lofty devotion to the female sex, a love of adventure, and an undefinable thirst for glory. The Crusades gave for a time a religious turn to the spirit of chivalry, and various religious orders of knighthood arose, such as the Knights of St John, the Templars, the Teutonic Knights, etc.

The education of a knight in the days of chivalry was as follows: In his twelfth year he was sent to the court of some baron or noble knight, where he spent his time chiefly in attending on the ladies, and acquiring skill in the use of arms, in riding, etc. When advancing age and experience in the use of arms had qualified the page for war, he became an esquire, or squire. This word is from the Latin scutum, a shield, it being among other offices the squire's business to carry the shield of the knight whom he served. The third and highest rank of chivalry was that of knighthood, which was not conferred before the twenty-first year, except in the case of distinguished birth or great achievements. The individual prepared himself by confessing, fasting, etc; religious rites were performed; and then, after promising to be faithful, to protect ladies and orphans, never to lie nor utter slander, to live in harmony with his equals, etc, he received the accolade, a slight blow on the neck with the flat of the sword from the person who dubbed him a knight. This was often done on the eve of battle, to stimulate the new knight to deeds of valour; or after the combat, to reward signal bravery.

The rules of chivalry only applied to the nobility. While knights on the battle field and in combat enjoyed rules of engagement and a degree of mutual respect - with the notable exception of the Battle of Agincourt where the captured French knights were murdered at the order of king Henry V - peasants, or the ordinary common folk, were slaughtered and raped by knights as though they were not human at all, and certainly not treated in a chivalrous fashion.
Research Chivalry

DANCE OF DEATH

The Dance of Death is a grotesque allegorical representation in which the figure of Death, generally in the form of a skeleton, is represented interrupting people of every condition and in all situations, and carrying them away; so called from the mocking activity usually displayed by the figure of Death as he leads away his victims. It was frequently drawn by artists of the middle ages for cemeteries and cloisters. These representations were common in Germany, and also in France, where they received the name of Danse Macabre, the derivation of which has been much disputed. The series attributed to Hans Holbein, the younger, was first published at Lyons in 41 plates, increased in a subsequent edition by 12 additional plates. A remarkable Dance of Death was painted, in fresco, on the walls of the churchyard in the suburb of St John at Basel, which was injured, in early times, by being washed over, and is now entirely destroyed. This piece has been ascribed to Holbein; but it has long since been proved that it existed sixty years before his birth.
Research Dance of Death

GNOSTICS

Gnostics is a general name applied to early schools of speculators, which combined the fantastic notions of the oriental systems of religion with the ideas of the Greek philosophers and the doctrines of Christianity. They nearly all agreed on the points that God is incomprehensible; that matter is eternal and antagonistic to God; that creation is the work of the Demiurge, an emanation from the Supreme Deity, subordinate or opposed to God; and that the human nature of Christ was a mere deceptive appearance.

Certain forms of Gnosticism are mere adaptations of the Persian dualism to the solution of the problem of good and evil; while the pantheism of India seems to have been a pervading influence in others. Simon the magician (Simon Magus), of whom Luke speaks in the Acts of the Apostles, is generally looked on as the first of the Gnostics.

The dogmas of the earliest Gnostics may be reduced to the following heads: God, the highest intelligence, dwells at an infinite distance from this world, in the Abyss, removed from all connection with every work of temporal creation. He is the source of all good; matter, the crude, chaotic mass of which all things were made, is, like God, eternal, and is the source of all evil. From these two principles, before time commenced, emanated beings called aeons, which are described as divine spirits, inhabiting the Pleroma, or plenitude of light, which
surrounds the Abyss. The world and the human race were created out of matter by one aeon, the Demiurge, or, according to the later systems of the Gnostics, by several aeons and angels. The aeons made the bodies and the sensual soul of man of this matter; hence the origin of evil in man. God gave man the rational soul; hence the constant struggle of reason with sense. What are called gods by men (for instance, Jehovah, the God of the Jews) are merely such aeons or creators, under whose dominion man became more and more wicked and miserable. To destroy the power of these creators, and to free man from the power of matter, God sent the most exalted of all aeons, to which character Simon first made pretensions.

The Nicolaitans mentioned in the Revelation of St John, so called from Nicolas, a deacon of the church at Jerusalem, were one of the earliest sects, and are described as forerunners of the Cerinthians. Cerinthus, a Jew, of whom John the evangelist seems to have had some knowledge, combined such reveries with the doctrines of Christianity, and maintained that the most elevated aeon sent by God for the salvation of man, was Christ, who had descended upon Jesus, a Jew, in the form of a dove, and through him revealed the doctrines of Christianity, but before the crucifixion of Jesus separated from him, and at the resurrection of the dead will again be united with him, and lay the foundation of a kingdom of the most perfect earthly felicity, to continue 1000 years.

Carpocrates and the sect of the Ophites (beginning of the 2nd century), to whom the term Gnostic was first applied, saw in the Serpent a wise and good being, and carried to its extreme form the inversion of the biblical story. The later Gnostics have been divided into three schools. The first was the Syrian, founded by Menander, a pupil of Simon. This school emphasizes the conflict between Good and Evil - the Supreme Deity on the one hand, and the Demiurge and his angels or aeons on the other. The second was the school of Alexandria, represented by Basilides and Valentinus; the system of the latter being the most complete and ingenious of all. In that light or plenitude, which all the Gnostics speak of as surrounding the residence of the Supreme God, he has placed fifteen male and as many female aeons. The Supreme God, the Unbegotten, the Original Father, whom he also calls the Deep (Bathos), is the first of these aeons; Thinking Silence was his wife, and Intelligence, a male, and Truth, a female, were their children. These produced The Word and Life, the latter a female, who gave birth to mankind and society. These eight constituted the first class of the thirty aeons.

The second class, of five couples, at the end of which stood the Only Begotten, and the third, of six couples, at the head of which stood the Comforter, were, in a similar manner, descended from Mankind and Society, and consisted, like the first, of personified ideas. The officers of this heavenly state are four male aeons - Horus, who guards the boundaries of the region of light; Christ and the Holy Ghost, who instruct the other aeons in their duties; and Jesus, whom all the aeons of the kingdom of light begat in common, and endowed with their gifts. Man and the world were formed by a demiurge out of matter which was partly material, partly spiritual, partly soul-like. Christ, the Saviour of men, when he appeared on earth had a visible body made of the spiritual and the soul-like substance only. At his baptism the aeon Jesus united itself with him, and instructed mankind.

A third school of Gnosticism, whose centre was Asia Minor, was represented by Marcion of Pontus, the son of a Christian bishop, who lived about the middle of the 2nd century. Marcion assigned to Christianity, as the one absolutely independent religion, a complete isolation from the Old Testament revelation, the author of which was, in his opinion, merely a just but not a good being. The true God begat many spirits, among which were the creator of the world, the righteous God, and the lawgiver of the Jews. The last, through the prophets, promised Christ; but Jesus, who actually appeared, and is the true Redeemer, was the Son of the truly good God, and not the Jewish Messiah.

Towards the end of the 2nd century Tatian, a Syrian Christian, adopted Gnostic doctrines, and founded a sect. Bardesanes, a Syrian, and Hermogenes, an African, who, in the reign of the Emperor Commodus, apostatized from Christianity, and established sects, bordered, in their hypotheses concerning the origin of good and evil, upon Gnosticism. There have been no Gnostic sects since the 5th century; but many of the principles of their system of emanations reappear in later philosophical systems, drawn from the same sources as theirs.
Research Gnostics

TOURNAMENT

A tournament was originally an exhibition of combat between mounted men. Named from the tournament, or quick turning of the horses, it appeared in Europe in the 11th century, and quickly grew in popularity, both in France and England, where, in the reign of Henry II, it became necessary to prohibit tournaments owing to extravagant indulgence in them by the younger nobility. Later, tournaments were allowed to be held under royal licence, und a classic account of one in the time of Richard I is given in the book Ivanhoe, in which the customs and rules of such assemblies are graphically indicated. Froissart is also a mine of information regarding tournaments.

The essential feature of a tournament was the single combat of knight with knight, each striving to unhorse or incapacitate his opponent, the usual weapon being the lance. Sometimes, however, one body of knights fought against another body. They took place on most occasions of rejoicing.

Participation in tournaments was usually reserved for those of noble birth, and about the end of the 13th century a new set of rules was embodied in a statute of arms for tournaments, which laid down, among other provisions, that disputes arising out of a tournament were to be settled by a court of honour composed of princes and earls. By the 16th century the tournament had degenerated until it was merely a form of pageant. The term is now applied to many kinds of athletic contests.

In the 18th century novel Ivanhoe, the author, Walter Scott describes the arena and audience of a fictional 12th century tournament as follows:

On the verge of a wood, which approached to within a mile of the town of Ashby, was an extensive meadow, of the finest and most beautiful green turf, surrounded on one side by the forest, and fringed on the other by straggling oak-trees, some of which had grown to an immense size. The ground, as if fashioned on purpose for the martial display which was intended, sloped gradually down on all sides to a level bottom, which was enclosed for the lists with strong palisades, forming a space of a quarter of a mile in length, and about half as broad. The form of the enclosure was an oblong square, save that the corners were considerably rounded off, in order to afford more convenience for the spectators. The openings for the entry of the combatants were at the northern and southern extremities of the lists, accessible by strong wooden gates, each wide enough to admit two horsemen riding abreast. At each of these portals were stationed two heralds, attended by six trumpets, as many pursuivants, and a strong body of men-at-arms for maintaining order, and ascertaining the quality of the knights who proposed to engage in this martial game.

On a platform beyond the southern entrance, formed by a natural elevation of the ground, were pitched five magnificent pavilions, adorned with pennons of russet and black, the chosen colours of the five knights challengers. The cords of the tents were of the same colour. Before each pavilion was suspended the shield of the knight by whom it was occupied, and beside it stood his squire, quaintly disguised as a salvage or silvan man, or in some other fantastic dress, according to the taste of his master, and the character he was pleased to assume during the game. The central pavilion, as the place of honour, had been assigned to Brian be Bois-Guilbert, whose renown in all games of chivalry, no less than his connexions with the knights who had undertaken this Passage of Arms, had occasioned him to be eagerly received into the company of the challengers, and even adopted as their chief and leader, though he had so recently joined them. On one side of his tent were pitched those of Reginald Front-de-Boeuf and Richard de Malvoisin, and on the other was the pavilion of Hugh de Grantmesnil, a noble baron in the vicinity, whose ancestor had been Lord High Steward of England in the time of the Conqueror, and his son William Rufus. Ralph de Vipont, a knight of St John of Jerusalem, who had some ancient possessions at a place called Heather, near Ashby-de-la-Zouche, occupied the fifth pavilion. From the entrance into the lists, a gently sloping passage, ten yards in breadth, led up to the platform on which the tents were pitched. It was strongly secured by a palisade on each side, as was the esplanade in front of the pavilions, and the whole was guarded by men-at-arms. The northern access to the lists terminated in a similar entrance of thirty feet in breadth, at the extremity of which was a large enclosed space for such knights as might be disposed to enter the lists with the challengers, behind which were placed tents containing refreshments of every kind for their
tion, with armourers, tarriers, and other attendants, in readiness to give their services wherever they might be necessary.

The exterior of the lists was in part occupied by temporary galleries, spread with tapestry and carpets, and accommodated with cushions for the convenience of those ladies and nobles who were expected to attend the tournament. A narrow space, betwixt these galleries and the lists, gave accommodation for yeomanry and spectators of a better degree than the mere vulgar, and might be compared to the pit of a theatre. The promiscuous multitude arranged themselves upon large banks of turf prepared for the purpose, which, aided by the natural elevation of the ground, enabled them to overlook the galleries, and obtain a fair view into the lists. Besides the accommodation which these stations afforded, many hundreds had perched themselves on the branches of the trees which surrounded the meadow; and even the steeple of a country church, at some distance, was crowded with spectators.

It only remains to notice respecting the general arrangement, that one gallery in the very centre of the eastern side of the lists, and consequently exactly opposite to the spot where the shock of the combat was to take place, was raised higher than the others, more richly decorated, and graced by a sort of throne and canopy, on which the royal arms were emblazoned. Squires, pages, and yeomen in rich liveries, waited around this place of honour, which was designed for Prince John and his attendants. Opposite to this royal gallery was another, elevated to the same height, on the western side of the lists; and more gaily, if less sumptuously decorated, than that destined for the Prince himself. A train of pages and of young maidens, the most beautiful who could be selected, gaily dressed in fancy habits of green and pink, surrounded a throne decorated in the same colours. Among pennons and flags bearing wounded hearts, burning hearts, bleeding hearts, bows and quivers, and all the commonplace emblems of the triumphs of Cupid, a blazoned inscription informed the spectators, that this seat of honour was designed for 'La Royne de las Beaulte et des Amours'. But who was to represent the Queen of Beauty and of Love on the present occasion no one was prepared to guess.

Meanwhile, spectators of every description thronged forward to occupy their respective stations, and not without many quarrels concerning those which they were entitled to hold. Some of these were settled by the men-at-arms with brief ceremony; the shafts of their battle-axes, and pummels of their swords, being readily employed as arguments to convince the more refractory. Others, which involved the rival claims of more elevated persons, were determined by the heralds, or by the two marshals of the field, William de Wyvil, and Stephen de Martival, who, armed at all points, rode up and down the lists to enforce and preserve good order among the spectators.

Gradually the galleries became filled with knights and nobles, in their robes of peace, whose long and rich-tinted mantles were contrasted with the gayer and more splendid habits of the ladies, who, in a greater proportion than even the men themselves, thronged to witness a sport, which one would have thought too bloody and dangerous to afford their sex much pleasure. The lower and interior space was soon filled by substantial yeomen and burghers, and such of the lesser gentry, as, from modesty, poverty, or dubious title, durst not assume any higher place. It was of course amongst these that the most frequent disputes for precedence occurred.

Walter Scott goes on to describe the rules of the tournament, which he says were imparted to the audience by the monarch:

First, the five challengers were to undertake all comers.

Secondly, any knight proposing to combat, might, if he pleased, select a special antagonist from among the challengers, by touching his shield. If he did so with the reverse of his lance, the trial of skill was made with what were called the arms of courtesy, that is, with lances at whose extremity a piece of round flat board was fixed, so that no danger was encountered, save from the shock of the horses and riders. But if the shield was touched with the sharp end of the lance, the combat was understood to be at 'outrance', that is, the knights were to fight with sharp weapons, as in actual battle.

Thirdly, when the knights present had accomplished their vow, by each of them breaking five lances, the Prince was to declare the victor in the first day's tourney, who should receive as prize a warhorse of exquisite beauty and matchless strength; and in addition to this reward of valour, it was now declared, he should have the peculiar honour of naming the Queen of Love and Beauty, by whom the prize should be given on the ensuing day.

Fourthly, it was announced, that, on the second day, there should be a general tournament, in which all the knights present, who were desirous to win praise, might take part; and being divided into two bands of equal numbers, might fight it out manfully, until the signal was given by Prince John to cease the combat. The elected Queen of Love and Beauty was then to crown the knight whom the Prince should adjudge to have borne himself best in this second day, with a coronet composed of thin gold plate, cut into the shape of a laurel crown. On this second day the knightly games ceased. But on that which was to follow, feats of archery, of bull-baiting, and other popular amusements, were to be practised, for the more immediate amusement of the populace.

Walter Scott describes a jousting combat between the champions of the same tournament thus:

At the flourish of clarions and trumpets, they started out against each other at full gallop; and such was the superior dexterity or good fortune of the challengers, that those opposed to Bois-Guilbert, Malvoisin, and Front-de-Boeuf, rolled on the ground. The antagonist of Grantmesnil, instead of bearing his lance-point fair against the crest or the shield of his enemy, swerved so much from the direct line as to break the weapon athwart the person of his opponent - a circumstance which was accounted more disgraceful than that of being actually unhorsed; because the latter might happen from accident, whereas the former evinced awkwardness and want of management of the weapon and of the horse. The fifth knight alone maintained the honour of his party, and parted fairly with the Knight of St John, both splintering their lances without advantage on either side.

The shouts of the multitude, together with the acclamations of the heralds, and the clangour of the trumpets, announced the triumph of the victors and the defeat of the vanquished. The former retreated to their pavilions, and the latter, gathering themselves up as they could, withdrew from the lists in disgrace and dejection, to agree with their victors concerning the redemption of their arms and their horses, which, according to the laws of the tournament, they had forfeited. The fifth of their number alone tarried in the lists long enough to be greeted by the applauses of the spectators, amongst whom he retreated, to the aggravation, doubtless, of his companions' mortification.

During intervals of the tournament it appears that heralds inspired the contestants and audience by announcements and chants inspiring chivalry and bravery such as:
'Love of ladies, splintering of lances! stand forth gallant knights, fair eyes look upon your deeds!'
Research Tournament

ABRAHAM COWLEY

Abraham Cowley was an English poet. He was born in 1618 at London and died in 1667. He was one of the metaphysical school of poets who followed John Donne in his use of far-fetched conceits. He published his first volume, Poetic Blossoms, at the age of fifteen. He entered Trinity College, Cambridge, in 1636, but was ejected as a royalist in 1643, and removed to St John's College, Oxford. He engaged actively in the royal cause, and when the queen was obliged to quit England, Abraham Cowley accompanied her. He was absent from his native country nearly ten years, and it was principally through him that the correspondence was maintained between the king and queen. On the Restoration he returned with the other royalists, and obtained the lease of a farm at Chertsey, held under the queen, by which his income was about 300 pounds sterling per annum. Abraham Cowley's poems have failed to maintain their ancient popularity, but he still holds a high position as a prose writer and as an essayist. He took a considerable interest in science, and was one of the founders of the Royal Society. His chief works are: Love's Riddle, a pastoral comedy; Davideis, a scriptural epic; Naufragium Joculare; The Mistress, a collection of love verses; Pindarique Odes; Liber Plantarum; etc.
Research Abraham Cowley

ANGLO-SAXONS

Anglo-Saxons is the name commonly given to the nation or people formed by the amalgamation of the Angles, Saxons, and Jutes, who settled in Britain in the fifth and sixth centuries, the Anglo-Saxons being simply the English people of the earlier period of English history. The tribes who were thus the ancestors of the bulk of the English-speaking nationalities came from north Germany, where they inhabited the parts about the mouths of the Elbe and Weser, and the first body of them who gained a footing in Britain are said to have landed in 449, and to have been led by Hengist and Horsa. From the preponderance of the Angles the whole country came to be called Engla-land, that is, the land of the Angles or English.

The whole Anglo-Saxon community was frequently spoken of as consisting of the eorls and the ceorls, or the nobles and common freemen. The former were the men of property and position, the latter were the small landholders, handicraftsmen, etc, who generally placed themselves under the protection of some nobleman, who was hence termed their hlaford or lord. Besides these there was the class of the serfs or slaves (theowas), who might be either born slaves or freemen who had forfeited their liberty by their crimes, or whom poverty or the fortune of war had brought into this position. They served as agricultural labourers on their masters' estates, and were mere chattels, as absolutely the property of their master as his cattle.

The king (cyning, cyng) was at the head of the state; he was the highest of the nobles and the chief magistrate. He was not looked upon as ruling by any divine right, but by the will of the people, as represented by the witan (wise men) or great council of the nation. The new king was not always the direct and nearest heir of the late king, but one of the royal family whose abilities and character recommended him for the office. He had the right of maintaining a standing army of household troops, the duty of calling together the witan, and of laying before them public measures, with certain distinctions of dress, dwelling, etc, all his privileges being possessed and exercised by the advice and consent of the witenagemot or parliament (literally meaning meeting of the wise). Next in rank and dignity to the king were the ealdormen, who were the chief witan or counsellors, and without whose assent laws could not be made, altered, or abrogated. They were at the head of the administration of justice in the shires, possessing both judicial and executive authority, and had as their officers the scir-gerefan or sheriffs. The ealdormen led the fyrd or armed force of the county, and the ealdorman, as such, held possession of certain lands attached to the office, and was entitled to a share of fines and other moneys levied for the king's use and passing through his hands. The whole executive government may be considered as a great aristocratical association, of which the ealdormen were the members, and the king little more than the president. The ealdorman and the king were both surrounded by a number of followers called thegnas or thanes, who were bound by close ties to their superior. The king's thanes were the higher in rank, they possessed a certain quantity of land, smaller in amount than that of an ealdorman, and they filled offices connected with the personal service of the king or with the administration of justice. The scir-gerefa (shire-reeve or sheriff) was also
important functionary. He presided at the county-court along with the ealdorman and bishop, or alone in their absence; and he had to carry out the decisions of the court, levy fines, collect taxes, etc. The shires were divided into hundreds and tithings, the latter consisting of ten heads of families, who were jointly responsible to the state for the good conduct of any member of their body. Eor the trial and settlement of minor causes there was a hundred court held once a month. The place of the modern parliament was held by the witena-gemot. Its members, who were not elected, comprised the gethelings or princes of the blood royal, the bishops and abbots, the ealdormen, the thanes, the sheriffs, etc.

One of the peculiar features of Anglo-Saxon society was the wergyld, which was established for the settling of feuds. A sum, paid either in kind or in money, was placed upon the life of every freeman, according to his rank in the state, his birth, or his office. A corresponding sum was settled for every wound that could be inflicted upon his person; for nearly every injury that could be done to his civil rights, his honour, or his domestic peace, etc. From the operation of this principle no one from king to peasant was exempt.

Agriculture, including especially the raising of cattle, sheep, and swine, was the chief occupation of the Anglo-Saxons. Gardens and orchards are frequently mentioned, and vineyards were common in the southern counties. The forests were extensive, and valuable both from the mast they produced for the swine, and from the beasts of the chase which they harboured. Hunting was a favourite recreation among the higher ranks, both lay and clerical. Fishing was largely carried on, herrings and salmon being the principal fish caught; and the Anglo-Saxon whaling vessels used to go as far as Iceland. The manufactures were naturally of small moment. Iron was made to some extent, and some cloth, and salt works were numerous. In embroidery and working in gold the English were famous over Europe. There was a considerable trade at London, which was frequented by Normans, French, Flemings, and the merchants of the Hanse towns. Our Anglo-Saxon forefathers were notorious for their excess in eating and drinking, and in this respect formed a strong contrast to the Norman conquerors. Ale, mead, and cider were the common beverages, wine being limited to the higher classes. Pork and eels were favourite articles of food. The houses were rude structures, but were often richly furnished and hung with fine tapestry. The dress of the people was loose and flowing, composed chiefly of linen, and often adorned with embroidery. The men wore their hair long and flowing over their shoulders. Christianity was introduced among the Anglo-Saxons in the end of the sixth century by St Augustine, who was sent by Pope Gregory the Great, and became the first Archbishop of Canterbury. Kent, then under King Ethelred, was the first place where it took root, and thence it soon spread over the rest of the country. The Anglo-Saxon Church long remained independent of Rome, notwithstanding the continual efforts of the popes to bring it under their power. It was not until the tenth century that this result was
t about by Dunstan. Many Anglo-Saxon ecclesiastics were distinguished for learning and ability, but the Venerable Bede holds the first place.

The Anglo-Saxon language, which is simply the earliest form of English, claims kinship with Dutch, Icelandic, Danish, Swedish, and German, especially with the Low German dialects (spoken in North Germany). It was not called Anglo-Saxon by those who spoke it, but Englisc (English), and many condemn the former name as a misnomer. The existing remains of Anglo-Saxon literature show different dialects, of which the northern and the southern were the principal. The former was the first to be cultivated as a literary language, but afterwards it was supplanted in this respect by the southern or that of Wessex. It is in the latter that the principal Anglo-Saxon works are written. The Anglo-Saxon alphabet was substantially the same as that which we still use, except that some of the letters were different in form, while it had two characters either of which represented the sounds of th in thy and in thing. Nouns and adjectives are declined much as in German or in Latin. The pronouns of the first and second person had a dual number, 'we tw' or 'us two' and 'you two', besides the plural for more than two. The infinitive of the verb is in -am, the participle in -ende, and there is a gerund somewhat similar in its usage to the Latin gerund. The verb had four moods - indicative, subjunctive, imperative, and infinitive, but only two tenses, the present (often used as a future) and the past. Other tenses and the passive voice were formed by auxiliary verbs. Anglo-Saxon words terminated in a vowel much more frequently than the modern English, and altogether the language is so different that it has to be learned quite like a foreign tongue. Yet notwithstanding the large number of words of Latin or French origin that our language now contains, and the changes it has undergone, its framework, so to speak, is still Anglo-Saxon. Many chapters of the New Testament do not contain more than four per cent of non-Teutonic words, and as a whole it averages perhaps six or seven.

The existing remains of Anglo-Saxon literature include compositions in prose and poetry, some of which must be referred to a very early period, one or two perhaps to a time before the Angles and Saxons emigrated to England. The most important Anglo-Saxon poem is that called Beowulf, after its hero, extending to more than 6000 lines. Beowulf is a Scandinavian prince, who slays a fiendish cannibal, after encountering supernatural perils, and is at last slain in a contest with a frightful dragon. Its scene appears to be laid entirely in Scandinavia. Its date is uncertain; parts of it may have been brought over at the emigration from Germany, though in its present form it is much later than this. The poetical remains include a number of religious poems, or poems on sacred themes; ecclesiastical narratives, as lives of saints and versified chronicles; psalms and hymns; secular lyrics; allegories, gnomes, riddles, etc. The religious class of poems was the largest, and of these Caedmon's (about 660) are the most remarkable. His poems consist of loose versions of considerable portions of the Bible history, and treat of the creation, the temptation, the fall, the exodus of the Israelites, the story of Daniel, the incarnation, and the harrowing of hell, or release of the ransomed souls by Christ. Other most interesting poems are those ascribed to Cynewulf, the Christ, Elene, and Juliana, the subjects respectively being Christ, the finding of the cross by the Empress Helena, and the life of Juliana. Rhyme was little used in Anglo-Saxon poetry, alliteration being employed instead, as in the older northern poetry generally. The style of the poetry is highly elliptical, and it is full of harsh inversions and obscure metaphors.

The Anglo-Saxon prose remains consist of translations of portions of the Bible, homilies, philosophical writings, history, biography, laws, leases, charters, popular treatises on science and medicine, grammars, etc. Many of these were translations from the Latin. The Anglo-Saxon versions of the Gospels, next to the Moeso-Gothic, are the earliest scriptural translations in any modern language. The Psalms are said to have been translated by Bishop Aldhelm (who died in 709), and also under Alfred's direction; and the Gospel of St John by Bede; but it is not known who were the authors of the extant versions. A translation of the first seven books of the Bible is believed to have been the work of Aelfric, who was Abbot of Ensham and lived in the beginning of the eleventh century. We have also eighty homilies from his pen, several theological treatises, a Latin grammar, etc. King Alfred was a diligent author, besides being a translator of Latin works. We have under his name translations of Boethius De Consolatione Philosophise, the Universal History of Orosius, Bede's Ecclesiastical History, the Pastoral Care of Gregory the Great, etc. The most valuable to us of the Anglo-Saxon prose writings is the Saxon Chronicle, as it is called, a collection of annals recording important events in the history of the country, and compiled in different religious houses. The latest text comes down to 1154. A considerable body of laws remains, as well as a large number of charters.
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CHRISTIANS OF ST. JOHN

The Christians of St John were a sect of religionists found in Asiatic Turkey, chiefly in the neighbourhood of Bassorah. They professed to follow the teaching of John the Baptist, and were wrongly called Christians since they rejected Christ, and were practically heathens, whose deities are darkness and light. They were called also Mendeans, Mendaites or Mandaites, and are also known as Sabians.
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