chapter iii

., page 6; Talmud babl. Ab. Sarah, page 20 b; Jalket, sh. Isaiah No. 263; and Alfassi ab; Sarah, ibid. loc. Here it reads as follows: “Phinehas ben Yair says, The doctrines of religion are resolved into (or are next to) carefulness; carefulness into vigorousness; vigorousness into guiltlessness; guiltlessness into abstemiousness; abstemiousness into cleanliness; cleanliness into godliness (equal to holiness),” etc., etc. No translation can render it exactly; it is literally “cleanliness next to (or akin to) godliness;” and this saying is older than the gospels.

_Punchinello_

The Punch and Judy idea is over two thousand years old. The Celestial Emperor Kao Tsu (206 B.C.) was shut up in the City of Peh-têng by an army of barbarous Huns. “With his Majesty was a statesman, Ch’ ên P’ing, who, happening to know that the wife of the besieging chieftain was a very jealous woman, devised a scheme. He caused the portrait of a very beautiful girl to be forwarded to her, with a message that if her husband would permit the emperor to go forth unharmed, the young lady should become his property. The chieftain’s wife never mentioned the portrait to her husband, but at once began to persuade him to raise the siege, which, in fact, he would have done forthwith had he not been privately informed of the picture and warned at the same time that the whole affair was simply a ruse. Thereupon he sent to say that it would be necessary for him first of all to have a glimpse of this beauty in the flesh; and later on he repaired by agreement to the foot of the city wall, where he beheld the young lady moving about and surrounded by a number of attendants. His suspicions being thus allayed, he gave orders to open a passage through his lines to the Emperor Kao Tsu and suite, who promptly made the best of their way out. At the same time the Hun chieftain entered the city and proceeded to the spot on the wall where the young lady was awaiting him, still surrounded by her handmaids; but on arriving there he found that the beauty and her attendants were simply a set of wooden puppets which had been dressed up for the occasion and were worked by a concealed arrangement of springs.

_Workmen’s Strikes_

Mrs. Oliphant, in “The Makers of Florence,” relates that in the course of the construction of the massive dome of the Duomo, of the many difficulties with which Brunelleschi had to contend, “the greatest was a strike of his workmen, of whom, however, there being no trades’ unions in those days, the imperious _maestro_ made short work.”

_The Standing Egg_

The well-known trick of Columbus in making an egg stand on end during a dispute after his return from his first voyage was anticipated by Brunelleschi, the architect of the magnificent dome of the Duomo in Florence. During the heated controversy which preceded his selection over his competitors, “he proposed,” according to Vasari’s amusing account, “to all the masters, foreigners, and compatriots, that he who could make an egg stand upright on a piece of smooth marble should be appointed to build the cupola, since in doing that his genius would be made manifest. They took an egg accordingly, and all those masters did their best to make it stand upright, but none discovered the method of doing so. Wherefore Filipo (Brunelleschi), being told that he might make it stand himself, took it daintily into his hand, gave the end of it a blow on the plane of the marble, and made it stand upright. Beholding this the artists loudly protested, exclaiming that they could all have done the same, but Filipo replied, laughingly, that they might also know how to construct the cupola if they had seen the model and design.”

This was in the year 1420, fifteen years before Columbus was born.

_Setting up to Knock Down_

The great English statesman, John Bright, once playfully suggested that the appointment of a certain gentleman to the Chief Secretaryship of Ireland was intended as a punishment to that country for some of its offences. What was thus said half in jest a sacred writer states here in all seriousness: “That such a prince as Zedekiah was raised to the throne was itself a token of divine displeasure, for his character was such as to hasten the final catastrophe,”—that which came to pass was “through the anger of the Lord.”

_The Guilds of London_

With regard to the origin of the London guilds there are two opposing parties, one of which holds that these organizations had their origin in certain mutual benefit associations of the Roman Empire, while the other insists on their spontaneous generation from the needs of Teutonic society in the Middle Ages. One thing is certain, without the culture of the Roman Empire there would have been no Teutonic nor Celtic nor Iberian civilization in modern Europe, and chivalry, knighthood, and the guild system, as well as every other step toward modern refinement, owe their existence in a near or remote degree to what preceded them, to the civic life that descended in unbroken continuity from Babylon to Treves. It would have been a remarkable thing if mediæval Europe had not retained a reminiscence more or less distinct of the well-drilled, well-mounted, well-armed, imperturbable Romans, the men “under authority,” scattered in villages and outposts, or collected in garrisons, and had not tried to create defenders of the same kind. Equally strange would it be if such organizations as the Collegia Opificum pervaded the urban life of the imperial dominions without leaving an impression on the people. The similarity of the guilds to their Roman prototypes is very remarkable. The objects of both were common worship, social intercourse, and mutual protection. It is confessed that modern historians have exaggerated the breach in continuity between the Roman and the barbarian world; it is even acknowledged that in one or two Gallic towns certain artisan corporations may have existed without interruption from the fifth to the twelfth century; and that Roman regulations may have served as models for the organization of serfs, skilled laborers on the lands of monks and nobles. But it must be pointed out on the other hand that until the twelfth century the demand for skilled labor in Europe was comparatively meagre and that the stream of ancient tradition was really growing weaker with every decade. What can be insisted on is simply a certain economy of intellectual effort, for the sake of a human animal, the mediæval Celt, Saxon, Norseman, Hun, etc., with whom intellect does not seem to have been a strong point. His invention may not have been put to the test in the matter of guilds. What he needed had happily survived his own clumsy race as well as the indifference of Romans and Provincials. Even in England one can ascend much beyond the twelfth century by the discovery of a rare notice now and then of a Knights’ Guild or a Frith Guild in Saxon London.

_Rip Van Winkle_

The classical scholar will regard Rip Van Winkle as a resuscitation of Epimenides, who lived in the Island of Crete six centuries before the Christian era. The story is, that going by his father’s order in search of a sheep, he laid himself down in a cave, where he fell asleep, and slept for fifty years. He then reappeared among the people, with long hair and a flowing beard. But while poor Rip, after his twenty years’ slumber, awoke to find himself the butt of his village, Epimenides had absorbed a wonderful degree of knowledge.

The German legend on which Washington Irving’s story is founded is given by Otmar in his “Volks-Sagen,” entitled “Der Ziegenhirt.” Peter Klaus, a goatherd of Sittendorf, is the hero of the tale, the scene of which is laid on the Kyffhäuser.

_Menteith_

Benedict Arnold, the traitor whose betrayal of trust and attempt to sacrifice his country will, through all time, be regarded as the highest height and the lowest depth of infamy, had a fitting prototype in Sir John Menteith, who betrayed the great defender of Scotch liberty, Sir William Wallace, into the hands of the English invaders, and, with the deliverance of his person, the surrender of the liberty of his country, leaving a name and memory loaded with disgrace. Sir Walter Scott, in his “Tales of a Grandfather,” says,—

“The King of England, Edward I., possessed so many means of raising soldiers, that he sent army after army into the poor, oppressed country of Scotland, and obliged all its nobles and great men, one after another, to submit themselves to his yoke. Sir William Wallace alone, or with a very small band of followers, refused either to acknowledge the usurper Edward, or to lay down his arms. He continued to maintain himself among the woods and mountains of his native country for no less than seven years after his defeat at Falkirk, and for more than one year after all the other defenders of Scottish liberty had laid down their arms. Many proclamations were sent out against him by the English, and a great reward was set upon his head; for Edward did not think he could have any secure possession of his usurped kingdom of Scotland while Wallace lived. At length he was taken prisoner, and shame it is to say, a Scotsman, called Sir John Menteith, was the person by whom he was seized and delivered to the English. It is generally said that he was made prisoner at Robroyston, near Glasgow, and the tradition of the country is that the signal for rushing upon him and taking him unawares, was that one of his pretended friends, who was to betray him, should turn a loaf which was placed on the table, with its bottom or flat side uppermost. And in after times it was reckoned ill-breeding to turn a loaf in that manner if there was a person named Menteith in company; since it was as much as to remind him that his namesake had betrayed Sir William Wallace, the champion of Scotland.

_The Christmas-Tree_

The Christmas-tree came in with the movements of the transition from the mediæval to the modern period. Previous to that epoch, the fir or spruce-tree, with its pendant decorations, its toys and baubles, its stars and crosses, its spangles and tinselry, its glittering emblems, and the wax candles lighting its branches were unknown. For a long time it found its highest expression in the tannenbaum of Germany, and German antiquaries claim that it was a relic of the Saturnalia, and was implanted in Teutonic soil by the conquering Legions of Drusus, about the commencement of the Christian era. The myth which connects it with St. Winfred goes forward to the eighth century. While the famous missionary was hewing down the sacred oak that had been the object of idolatrous worship, a tornado blasted it. But just behind it, unharmed by the whirlwind, stood a young fir tree pointing a green spire to the stars. Winfred turned to his followers, and said,—

“This little tree, a young child of the forest, shall be your holy-tree to-night. It is the wood of peace, for your houses are built of it. It is the sign of an endless life, for its leaves are always green. See how it points upward to heaven. Let this be called the tree of the Christ-child; gather about it, not in the wild woods, but in your own homes; there it will shelter no deeds of blood, but loving gifts and acts of kindness.”

It is noteworthy that the first description of a Christmas-tree in German literature is to be found in “The Nut-Cracker” of Hoffman, whose strange stories remind us of our own Edgar Poe. But whatsoever the German pedigree, the tree had a Roman prototype, as we learn from the Georgics of Virgil. It was customary to suspend from the branches of trees in the vineyards _oscilla_ or _sigilla_, which were little figures, or faces, or heads of Bacchus, made of earthenware or marble (some of which are preserved in the British Museum), to be turned in every direction by the wind. Whichsoever way they looked when blown by the air currents, they were supposed to make the vines in that quarter fruitful. The oscilla were frequently given as toys to children. Virgil says of the Roman youth—to use Dryden’s translation,—

“In jolly hymns they praise the god of wine, Whose earthen images adorn the pine, And there are hung on high, in honor of the vine,” etc.

Antiquarians who are not satisfied to let the origin rest with this feature of the sixth and seventh days of the Saturnalia have undertaken to trace the tree to the ancient Egyptians, and also to the Buddhists.

_Shallows and Deeps_

“The shallows murmur while the deeps are dumb” seems to be an adaptation from Quintus Curtius Rufus: “Altissima quæque flumina minimo sono labuntur.” The line is to be found in “The Silent Lover,” usually attributed to Sir Walter Raleigh, sometimes entitled “Sir Walter Raleigh to Queen Elizabeth”:

“Passions are likened best to flouds and streames; The shallow murmur, but the deepe are dumbe: Soe, when affections yield discourse, it seemes The bottome is but shallowe whence they come. They that are riche in wordes, in wordes discover That they are poore in that which makes a lover.”

The lines—

“Remember, aye the ocean deeps are mute, The shallows roar. Worth is the Ocean—Fame is but the bruit Along the shore”—

are to be found in “Fame,” translated from Schiller, one of the Hymns of the Ages.

_Platform_

In Carlyle’s “Letters of Oliver Cromwell,” vol. iii, p. 89, is a passage in which Cromwell uses the word platform in the modern American sense of a creed, or theory, or declaration of principles. He charges Governor Dundas (Edinburgh Castle) and the Presbyterian ministers with “darkening and not beholding the glory of God’s wonderful dispensations in this series of His providences in England, Scotland, and Ireland, both now and formerly, through envy at instruments, and because the things did not work forth your platform, and the great God did not come down to your minds and thoughts.”

FORECASTS

_Sic Vos Non Vobis_

The iconoclasts are turning their attention to the claims of Harvey and Jenner. They declare that the claim of Andrea Cesalpino, of Avezzo, one of the famous scientists of Italy in the sixteenth century, to the prior discovery of the circulation of the blood, has been established. And as to Jenner, they bring forward this inscription in the graveyard of Worth Maltravers, Dorsetshire, to show that he was anticipated by several years:

“Sacred to the memory of Benjamin Jesty, of Downshay, died April 16, 1816, aged 79. He was born at Yetminster, in this county, and was an upright, honest man, particularly noted for having been the first person known that introduced the cow-pox by inoculation, and who, for his great strength of mind, made the experiment from the cow on his wife and two sons in the year 1774.”

The “strength of mind” referred to would be laughable were it not for the fact that Jesty had already caught the cow-pox from his cows, and so did not need to be inoculated for it.

_The Moons of Mars_

The following passage, from Voltaire’s “Micromegas Histoire Philosophique,” is curious in view of the discovery of the two moons of Mars, several years ago, by Professor Asaph Hall, of the National Observatory, Washington. The work describes a journey, throughout the solar system, of Micromegas, a philosopher of Sirius, and a being of enormous proportions, who is accompanied by an inhabitant of Saturn, the latter intermediate in size between the great Sirian and the inhabitants of our earth. The extract is from the third chapter:

“Departing from Jupiter, our voyagers traversed a space of a hundred millions of leagues, and coasted the planet Mars, which, as is well known, is about one-fifth of the dimensions of our little globe. _They saw two moons which attend this planet, and which have escaped the observations of our astronomers._ I know very well that Father Castel will write, good-humoredly, of course (et même assez plaisamment), against the existence of these two moons; but I am in accord with those who reason from analogy. Philosophers of this sort know how difficult it would be for Mars, which is so distant from the sun, to get on with less than two moons, at all events.”

Voltaire’s philosophical romance, published in 1752, was imitated from Swift’s “Gulliver’s Travels.” It is therefore easy to trace the quotation to the Voyage to Laputa (