{"1": {"fulltext": "Number 142\\nApril 4, 1900\\nm^^i^^^tit-m^Mi^^M\\n/rf///f((f^ifw/iiifrf//ifMii i:iS(?ffn;f A7nif#niiiiatr//r/rr#\u00c2\u00bbffi vimwBwiH-vmii\\nSingle Numbers FIFTEEN CENTS\\nDouble Numbers THIRTY CENTS Quadruple Numbers FIFTY CENTS\\nTriple Numbers FORTY-FIVE CENTS Quintuple Numbers SIXTY CENTS\\nYearly Subscription (9 Numbers) I .35", "height": "4260", "width": "2660", "jp2-path": "sesamelilie00ru_0001.jp2"}, "2": {"fulltext": "\u00e2\u0082\u00ac^e ISttoer ae literature Series\\nHorace E. Scudder, Supervising Editor\\nWith Introductions, Notes, Historical Sketches, and Biographical\\nSketches. Each regular single number, paper, 15 cents.\\nAll prices of the Riverside Literature Series are net.\\ni= Longfellow s Evangeline.\\n2. Longfellow s Courtship of Miles Standish Elizabeth.*\\n3. Longfellow s Courtship of Miles Standish. Dramatized.\\n4. Whittier s Snow-Bound, and Other Poems.\\n5. Whittier s Mabel Martin, and Other Poems.**\\n6. Holmes s Grandmother s Story of Bunker Hill Battle, etc.**\\n7. 8, 9. Hawthorne s Grandfather s Chair. In three parts.??\\n10. Hawthorne s Biographical Stories. With Questions.*\\n11. Longfellow s Children s Hour, and Other Poems.**\\n12. Studies in Longfellow, Whittier, Holmes, and Lowell.\\n13. 14. Longfellow s Song of Hiawatha. In two parts.?\\n15. Lowell s Under the Old Elm, and Other Poems.**\\n16. Bayard Taylor s Lars a Pastoral of Norway and Other Poems,\\n17,18. Hawthorne s Wonder-Book. In two parts.\\n19, 20. Benjamin Franklin s Autobiography. In two parts.?\\n2i. Benjamin Franklin s Poor Richard s Almanac, etc.\\n22,23. Hawthorne s Tanglewood Tales. In two parts.?\\n24. Washington s Rules of Conduct, Letters, and Addresses.*\\n25, 26. Longfellow s Golden Legend. In two parts.?\\n27. Thoreau s Succession of Forest Trees, Wild Apples, and Sounds*\\nWith a Biographical Sketch by R. W. Emerson.??\\n28. John Burroughs s Birds and Bees.**??\\n29. Hawthorne s Little Daffydowndilly, and Other Stories.\\n30. Lowell s Vision of Sir Launfal, and Other Poems.*??**\\n31. Holmes s My Hunt after the Captain, and Other Papers/**\\n32. Abraham Lincoln s Gettysburg Speech, etc.**\\n33. 34, 35. Longfellow s Tales of a Wayside Inn. In three parts, tX\\n36. John Burroughs s Sharp Eyes, and Other Papers.**\\n37. Charles Dudley Warner s A-Hunting of the Deer, etc.*??\\n38. Longfellow s Building of the Ship, and Other Poems.\\n39. Lowell s Books and Libraries, and Other Papers.**\\n40. Hawthorne s Tales of the White Hills, and Sketches.**\\n41. Whittier s Tent on the Beach, and Associated Poems.\\n42. Emerson s Fortune of the Republic. The American Scholar, etc,**\\n43. Ulysses among the Phaeacians. From Bryant s Translation of Honkers\\nOdyssey.*\\n44. Edgeworth s Waste Not, Want Not and The Barring Out.\\n45. Macaulay s Lays of Ancient Rome.*\\n46. Old Testament Stories in Scripture Language.\\n47,48. Fables and Folk Stories. In two parts.?\\n49, 50. Hans Andersen s Stories. In two parts.?\\n51, 52. Washington Irving Essays from the Sketch Book. [51] Rip Vai\\nWinkle, etc. [52] The Voyage, etc. In two parts.?\\n53. Scott s Lady of the Lake. Rolfe. {Double Number, 30 cents. Also, tn\\nRolfe s Students Series, cloth, to Teachers, 53 cents.)\\n54. Bryant s Sella, Thanatopsis. and Other Poems.*\\n55. Shakespeare s Merchant of Venice. Thurber.*\\n56. Webster s First Bunker Hill Oration Adams and Jefferson.\\n57. Dickens s Christmas Carol.**\\n58. Dickens s Cricket on the Hearth.**\\n59. Verse and Prose for Beginners in Reading.*\\n60. 61. The Sir Roger de Coverley Papers. In two parts.t\\n62. John Fiske s War of Independence^\\n63 Longfellow s Paul Revere s Ride, and Other Poems.**\\n64, 65, 66. Lambs Tales from Shakespeare. In three parts.\\n67. Shakespeare s Julius Caesar.*\\n68. Goldsmith s Deserted Village, the Traveller, and Other Poems-\\n69. Hawthorne s Old Manse, and a Few Mosses.**\\n70. A Selection from Whittier s Child Life in Poetry.**\\n71. A Selection from Whittier s Child Life in Prose.**\\nFor explanation of si^ns, see end of UsL", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0002.jp2"}, "3": {"fulltext": "2Dije Ktoer0tOe ^Literature Series\\nSESAME AND LILIES\\nBY\\nJOHN BUSKIN\\n1. OF KINGS TREASURIES\\n2. OF QUEENS GARDENS\\nWITH AN INTRODUCTION AND NOTES\\nHOUGHTON, MIFFLIN AND COMPANY\\nBoston 4 Park Street New York 11 East Seventeenth Street\\nChicago 378-388 Wabash Avenue\\n(OTbe Ifttasibe pre??, Cambn oe", "height": "4261", "width": "2459", "jp2-path": "sesamelilie00ru_0003.jp2"}, "4": {"fulltext": "16428\\nCopyright, 1900,\\nBy HOUGHTON, MIFFLIN CO.\\nLibrary of Congress\\nAll rights reser\\\\ ied.\\nTwo Copies Received\\nJUL 9 1900\\nCopyright entry\\nSECOND COPY.\\nDelivered to\\nORDER DIVISION,\\nmi io 1900\\n64905\\n[Published by permission of Maynard, Merrill Co.,\\nauthorized American publishers of the works of John\\nRuskin.]\\nThe Riverside Press, Cambridge, Mass., U. S. A.\\nElectrotyped and Printed by H. O. Houghton Company.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0004.jp2"}, "5": {"fulltext": "INTRODUCTION.\\nJohn Buskin, the author of Sesame and Lilies, was\\nan English writer, born February 8, 1819, and dying\\nJanuary 26, 1900, who had a two-fold influence on his\\ngeneration. In 1843 he published the first volume of\\nModern Painters, by a Graduate of Oxford, which\\nintroduced to English readers and artists a critic of a\\nnew order, who broke many idols which his countrymen\\nhad worshipped, and set up in their place what he con-\\nceived to be true divinities in art. From that time until\\n1860 he wrote industriously many books and articles\\nrelating to drawing, painting, architecture, and sculp-\\nture, and in that year brought to a conclusion his Mod-\\nern Painters by publishing the fifth volume. During\\nthis time he wrote also a separate brief treatise, Notes\\non the Construction of Sheepfolds, whose whimsical\\ntitle misled persons who knew him as a writer on archi-\\ntecture, until they read the book and found it a fervid\\ninquiry into the scope of the Church but he did not\\nmerely gather into this book his theories, he was con-\\nstantly interrupting his discourse on art by earnest in-\\nquiries into religion and the conduct of life. Indeed,\\nhis critics complained that he insisted beyond reason in\\ndemanding a religious and moral basis for all art, and\\nthey complained that he allowed his personal judgment\\nof the life of artists to color his judgment of their\\nproductions.\\nAt all events, in the entire body of this writing on\\nart, there was a steady reference to standards of", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0005.jp2"}, "6": {"fulltext": "iv INTRODUCTION.\\nrighteousness. A significant illustration is to be found\\nin one of his most famous books, The Seven Lamps, of\\nArchitecture, published in 1849, and the first book to\\nbear the author s name on the title-page for the seven\\nlamps under which the discussions on architecture were\\ngrouped were Sacrifice, Truth, Power, Beauty, Life,\\nMemory, and Obedience.\\nIt was not, therefore, so violent a change in his in-\\nterests as superficial people were apt to judge, when\\nin 1860, the year when he completed Modem Paint-\\ners, he published Unto this Last, a small book devoted\\nto a passionate protest against prevailing doctrines in\\nregard to political economy. He contended that the\\nstudents of this science failed to conceive properly the\\nmost important factors in political economy, namely\\nmen and women themselves with all their capacity for\\npleasure and pain and as he regarded the existing\\nsocial order, he cried out that laws and organizations\\nwere ignoring what was noble in humanity, setting up\\nfalse standards, and assuming that men and women\\nwere to be regarded as mere machines. His fine sensi-\\nbility, which had made him so delicate an interpreter\\nof art, became, under the weight of his moral disappro-\\nbation of the society about him, an exquisite torture\\nto him. Like Hamlet in the play, he was ready to\\nexclaim\\nThe time is out of joint O cursed spite,\\nThat ever I was born to set it right\\nFrom this time forward, without absolutely aban-\\ndoning his work in art, though often the pain he suf-\\nfered benumbed his power to enjoy the study and\\npractice of art, he devoted himself largely to the in-\\nculcation of doctrines tending to the change of social\\nconditions. He maintained that only by a pretty radi-", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0006.jp2"}, "7": {"fulltext": "INTRODUCTION. V\\ncal change could pure art become a natural and healthy\\nelement in English life. He confessed himself a dis-\\nciple of Thomas Carlyle, and not content with preach-\\ning, he exposed himself to the scorn of the idle and\\nvapid by seeking deliberately to establish a society of\\nEnglish people who should by their lives, singly and\\njointly, illustrate and enforce the doctrines he preached.\\nHe gave almost the whole of the large fortune he had\\ninherited and had increased by the sale of his writ-\\nings to carrying out his ideas. His society was styled\\nSt. George s Company he started a little community\\nwhich should live according to the principles he advo-\\ncated he established museums for the special aid of\\nworking-people he set up a shop here and there which\\nshould illustrate what he regarded as true methods of\\ntrade he encouraged home industri.es in weaving and\\nin the sale of his own books he tried to enforce just\\nand equal laws of business.\\nWhen engaged in these many enterprises he printed\\nand circulated month by month a series of Letters to\\nthe Workmen and Laborers of Great Britian under\\nthe enigmatic title Fors Clavigera, which Latin words\\nhe interpreted as Force, Fortitude, and Fortune, the\\nClub-bearer, the Key-bearer, the Nail-bearer. In the\\nsame letter he summarized principles of conduct thus\\nTo do your own work well, whether it be for life or\\ndeath to help other people at theirs, when you can,\\nand seek to avenge no injury to be sure you can obey\\ngood laws before you seek to alter bad ones, not\\nan unsatisfactory group of rules. But though he had\\nit in mind to write directly and forcibly to his fol-\\nlowers, Fors was in a way the organ of St. George s\\nCompany, his fertile brain and his wide range of\\nsympathy led him into the greatest variety of topics.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0007.jp2"}, "8": {"fulltext": "vi INTRODUCTION.\\nHe recalled incidents in history, he criticised current\\nviews in political economy, he drew illustrations from\\nart, translated stories from the French, analyzed litera-\\nture, especially Scott, published the accounts of St.\\nGeorge s Company, and indulged in satire, invective,\\nhumor, pathos, and much sad earnestness so that this\\nseries, running with some interruptions from 1871 to\\n1884, bewildering as it often is to one who has not the\\nkey to Mr. Ruskin s wayward mind, is a treasure house\\nof witty observation, penetrating judgment, and large\\ninduction.\\nWhile the work was still going on, he began another\\nseries, in some ways the most priceless of the treasures\\nhe has left, Prceterita Outlines of Scenes and\\nThoughts perhaps Worthy of Memory in my Past\\nLife. This work, unhappily left unfinished, is not a\\nformal autobiography, nor is it a desultory group of\\nreminiscences, but a finely chosen succession of studies\\nand memories of persons and other influences that\\nhelped to shape the order of his life. The narrative,\\nwhen he discontinued it, had reached, however, his\\nthirty -first year, so that one has in it a record of the\\nmost formative period of his life. Whatever biogra-\\nphies may be written of him, none can possibly super-\\nsede this incomparable confession.\\nRuskin laid aside Prceterita as he did the unfinished\\nFors and other projects, because he was overtaken by\\na malady which thereafter left him no clearness of\\nmind and strength of purpose to carry forward the\\nplans which his active brain had conceived. This was\\nin 1887, and for the rest of his life he led a gentle,\\nsheltered existence in his beloved Coniston, tenderly\\ncared for. In his seclusion he could scarcely know that\\nreaders of his books were multiplying, and that the\\nideas he had so earnestly proclaimed were finding a", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0008.jp2"}, "9": {"fulltext": "INTRODUCTION. vii\\nconstantly increasing entrance into the minds of men,\\nso that when he died there were great numbers in Eng-\\nland and America who never had seen him, but who\\nmourned his death as the loss of a guide and teacher.\\nDuring the latter part of these silent years a book\\nappeared which summed up his career, The Life and\\nWork of John Rushin, by W. G. Collingwood.\\nThe Author s Preface to Sesame and Lilies inti-\\nmates something of the regard with which Ruskm\\nlooked on the book. It is so eloquent and compact a\\npresentation of some of his leading ideas that it is\\nlikely to be read oftener and to last longer, perhaps,\\nthan many of his more elaborate works. When the\\ngreat change came over his mood, in or about 1860,\\nhe turned instinctively to the workingmen and to the\\nyoung people of England, especially to girls, with\\nwhom individually his relations were most friendly\\nand affectionate. He felt that the message he had\\nto deliver would be most generously received by in-\\ngenuous youth, and, in spite of the sadness which\\npervaded much of his utterance, he had an inexpug-\\nnable faith in the willingness of the young to receive\\nand profit by those enduring lessons of life which\\nhe knew to be contained in great books he sought\\nearnestly to impress upon them the truths which he\\nhimself had come to regard as most vital and impera-\\ntive, and the strong counsel which this little book con-\\ntains should be carefully heeded, since behind it is the\\ncharacter and life of a man who was a great prophet\\nin his generation, for a prophet in the fullest meaning\\nof the term is a man who not merely foretells, but\\nforth tells the mind of God.\\nH. E. S.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0009.jp2"}, "10": {"fulltext": "", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0010.jp2"}, "11": {"fulltext": "AUTHOK S PREFACE\\nTO THE SMALL EDITION OF 1882.\\nThe present edition of Sesame and Lilies, issued\\nat the request of an aged friend, is reprinted without\\nchange of a word from the first small edition of the\\nbook, withdrawing only the irrelevant preface respect-\\ning tours in the Alps, which, however, if the reader\\ncare to see, he will find placed with more propriety in\\nthe second volume of Deucalion. The third lecture,\\nadded in the first volume of the large edition of my\\nworks, and the gossiping introduction prefixed to that\\nedition, are withdrawn also, not as irrelevant, but as\\nfollowing the subject too far, and disturbing the sim-\\nplicity in which the two original lectures dwell on their\\nseveral themes, the majesty of the influence of good\\nbooks, and of good women, if we know how to read\\nthem, and how to honor.\\nI might just as well have said, the influence of good\\nmen, and good women, since the best strength of a\\nman is shown in his intellectual work, as that of a\\nwoman in her daily deed and character and I am\\nsomewhat tempted to involve myself in the debate\\nwhich might be imagined in illustrating these relations\\nof their several powers, because only the other day\\none of my friends put me in no small pet by saying\\nthat he thought my own influence was much more in\\nbeing amiable and obliging than in writing books.\\nAdmitting, for the argument s sake, the amiableness", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0011.jp2"}, "12": {"fulltext": "x AUTHOR S PREFACE.\\nand obligingness, I begged him, with some warmth,\\nto observe that there were myriads of at least equally\\ngood-natured people in the world who had merely be-\\ncome its slaves, if not its victims, but that the influence\\nof my books was distinctly on the increase, and I\\nhoped etc., etc. it is no matter what more I said,\\nor intimated but it much matters that the young\\nreader of the following essays should be confirmed in\\nthe assurance on which all their pleading depends,\\nthat there is such a thing as essential good, and as\\nessential evil, in books, in art, and in character\\nthat this essential goodness and badness are independ-\\nent of epochs, fashions, opinions, or revolutions and\\nthat the present extremely active and ingenious gen-\\neration of young people, in thanking Providence for\\nthe advantages it has granted them in the possession\\nof steam whistles and bicycles, need not hope materi-\\nally to add to the laws of beauty in sound or grace\\nin motion, which were acknowledged in the days of\\nOrpheus, and of Camilla.\\nBut I am brought to more serious pause than I had\\nanticipated in putting final accent on the main sen-\\ntences in this already, as men now count time, old\\nbook of mine, because since it was written, not only\\nthese untried instruments of action, but many equally\\nnovel methods of education and systems of morality\\nhave come into vogue, not without a certain measure\\nof prospective good in them college education for\\nwomen, out-of -college education for men positiv-\\nism with its religion of humanity, and negativism with\\nits religion of Chaos, and the like, from the entan-\\nglement of which no young people can now escape, if\\nthey would together with a mass of realistic, or ma-\\nterialistic, literature and art, founded mainly on the", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0012.jp2"}, "13": {"fulltext": "AUTHOR S PREFACE. xi\\ntheory of nobody s having any will, or needing any\\nmaster; much of it extremely clever, irresistibly\\namusing, and enticingly pathetic but which is all\\nnevertheless the mere whirr and dust-cloud of a dis-\\nsolutely reforming and vulgarly manufacturing age,\\nwhich when its dissolutions are appeased, and its\\nmanufactures purified, must return in due time to\\nthe understanding of the things that have been, and\\nare, and shall be hereafter, though for the present\\nconcerned seriously with nothing beyond its dinner\\nand its bed.\\nI must therefore, for honesty s sake, no less than\\nintelligibility s, warn the reader of Sesame and\\nLilies^ that the book is wholly of the old school that\\nit ignores, without contention or regret, the ferment\\nof surrounding elements, and assumes for perennial\\nsome old-fashioned conditions and existences which\\nthe philosophy of to-day imagines to be extinct with\\nthe Mammoth and the Dodo.\\nThus the second lecture, in its very title, Queens\\nGardens, takes for granted the persistency of Queen-\\nship, and therefore of Kingship, and therefore of\\nCourtliness or Courtesy, and therefore of Uncourtli-\\nness or Rusticity. It assumes, with the ideas of\\nhigher and lower rank, those of serene authority and\\nhappy submission of Eiches and Poverty without\\ndispute for their rights, and of Virtue and Vice with-\\nout confusion of their natures.\\nAnd farther, it must be premised that the book\\nis chiefly written for young people belonging to the\\nupper, or undistressed middle, classes who may be\\nsupposed to have choice of the objects and command\\nof the industries of their life. It assumes that many\\nof them will be called to occupy responsible positions", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0013.jp2"}, "14": {"fulltext": "xii AUTHOR S PREFACE.\\nin the world, and that they have leisure, in preparation\\nfor these, to play tennis, or to read Plato.\\nTherefore also that they have Plato to read if\\nthey choose, with lawns on which they may run, and\\nwoods in which they may muse. It supposes their\\nfather s library to be open to them, and to contain all\\nthat is necessary for their intellectual progress, with-\\nout the smallest dependence on monthly parcels from\\ntown.\\nThese presupposed conditions are not extravagant\\nin a country which boasts of its wealth, and which,\\nwithout boasting, still presents in the greater number\\nof its landed households, the most perfect types of\\ngrace and peace which can be found in Europe.\\nI have only to add farther, respecting the book,\\nthat it was written while my energies were still un-\\nbroken and my temper unfettered and that, if read\\nin connection with Unto this Last, it contains the\\nchief truths I have endeavored through all my past\\nlife to display, and which, under the warnings I have\\nreceived to prepare for its close, I am chiefly thankful\\nto have learnt and taught.\\nAvallon, A ugust 24:th, 1882.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0014.jp2"}, "15": {"fulltext": "SESAME AND LILIES.\\nLECTURE I.\u00e2\u0080\u0094 SESAME.\\nOF kings treasuries.\\nYou shall each have a cake of sesame, and ten pound.\\nLucian The Fisherman.\\n1. My first duty this evening is to ask your pardon\\nfor the ambiguity of title under which the subject of\\nlecture has been announced for indeed I am not\\ngoing to talk of kings, known as regnant, nor of\\ntreasuries, understood to contain wealth but of quite\\nanother order of royalty, and another material of\\nriches, than those usually acknowledged. I had even\\nintended to ask your attention for a little while on\\ntrust, and (as sometimes one contrives, in taking a\\nfriend to see a favorite piece of scenery) to hide what\\nI wanted most to show, with such imperfect cunning\\nas I might, until we unexpectedly reached the best\\npoint of view by winding paths. But and as also\\nI have heard it said, by men practised in public ad-\\ndress, that hearers are never so much fatigued as by\\nthe endeavor to follow a speaker who gives them no\\nclue to his purpose I will take the slight mask off\\nat once, and tell you plainly that I want to speak to\\nyou about the treasures hidden in books and about\\nthe way we find them, and the way we lose them. A", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0015.jp2"}, "16": {"fulltext": "2 SESAME AND LILIES.\\ngrave subject, you will say and a wide one Yes\\nso wide that I shall make no effort to touch the com-\\npass of it. I will try only to bring before you a few\\nsimple thoughts about reading, which press themselves\\nupon me every day more deeply, as I watch the course\\nof the public mind with respect to our daily enlarging\\nmeans of education and the answeringly wider spread-\\ning on the levels, of the irrigation of literature.\\n2. It happens that I have practically some connec-\\ntion with schools for different classes of youth and\\nI receive many letters from parents respecting the\\neducation of their children. In the mass of these\\nletters I am always struck by the precedence which\\nthe idea of a position in life takes above all other\\nthoughts in the parents more especially in the\\nmothers minds. The education befitting such\\nand such a station in life x this is the phrase, this\\nthe object, always. They never seek, as far as I can\\nmake out, an education good in itself even the con-\\nception of abstract rightness in training rarely seems\\nreached by the writers. But, an education which\\nshall keep a good coat on my son s back; which\\nshall enable him to ring with confidence the visitors\\nbell at double-belled doors which shall result ulti-\\nmately in the establishment of a double-belled door to\\nhis own house in a word, which shall lead to ad-\\nvancement in life this we pray for on bent knees\\nand this is all we pray for. It never seems to\\noccur to the parents that there may be an education\\nwhich, in itself, is advancement in Life that any\\nl The phrase would be a specially familiar one to an English\\nmind because of the sentence in the Catechism of the Church of\\nEngland, To do my duty in that state of life unto which it\\nshall please God to call me.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0016.jp2"}, "17": {"fulltext": "OF KINGS TREASURIES. 3\\nother than that may perhaps be advancement in\\nDeath and that this essential education might be\\nmore easily got, or given, than they fancy, if they set\\nabout it in the right way while it is for no price, and\\nby no favor, to be got, if they set about it in the wrong.\\n3. Indeed, among the ideas most prevalent and\\neffective in the mind of this busiest of countries, I\\nsuppose the first at least that which is confessed\\nwith the greatest frankness, and put forward as the\\nfittest stimulus to youthful exertion is this of Ad-\\nvancement in life. May I ask you to consider with\\nme, what this idea practically includes, and what it\\nshould include\\nPractically, then, at present, advancement in life\\nmeans, becoming conspicuous in life obtaining a\\nposition which shall be acknowledged by others to\\nbe respectable or honorable. We do not understand\\nby this advancement, in general, the mere making of\\nmoney, but the being known to have made it not the\\naccomplishment of any great aim, but the being seen\\nto have accomplished it. In a word, we mean the\\ngratification of our thirst for applause. That thirst,\\nif the last infirmity of noble minds, 1 is also the first\\ninfirmity of weak ones and on the whole, the strong-\\nest impulsive influence of average humanity the\\ngreatest efforts of the race have always been traceable\\nto the love of praise, as its greatest catastrophes to the\\nlove of pleasure.\\n4. I am not about to attack or defend this impulse.\\nI want you only to feel how it lies at the root of\\neffort especially of all modern effort. It is the grati-\\nfication of vanity which is, with us, the stimulus of\\ntoil and balm of repose so closely does it touch the\\nl See Milton s Lycidas, line 71.]", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0017.jp2"}, "18": {"fulltext": "4 SESAME AND LILIES.\\nvery springs of life that the wounding of our vanity\\nis always spoken of (and truly) as in its measure\\nmortal; we call it mortification, using the same\\nexpression which we should apply to a gangrenous\\nand incurable bodily hurt. And although few of us\\nmay be physicians enough to recognize the various\\neffect of this passion upon health and energy, I believe\\nmost honest men know, and would at once acknow-\\nledge, its leading power with them as a motive. The\\nseaman does not commonly desire to be made captain\\nonly because he knows he can manage the ship better\\nthan any other sailor on board. He wants to be\\nmade captain that he may be called captain. The\\nclergyman does not usually want to be made a bishop\\nonly because he believes that no other hand can, as\\nfirmly as his, direct the diocese through its difficulties.\\nHe wants to be made bishop primarily that he may\\nbe called My Lord. And a prince does not usually\\ndesire to enlarge, or a subject to gain, a kingdom,\\nbecause he believes that no one else can as well\\nserve the State, upon its throne but, briefly, because\\nhe wishes to be addressed as Your Majesty, by as\\nmany lips as may be brought to such utterance.\\n5. This, then, being the main idea of advance-\\nment in life, the force of it applies, for all of us, ac-\\ncording to our station, particularly to that secondary\\nresult of such advancement which we call getting\\ninto good society. We want to get into good society\\nnot that we may have it, but that we may be seen in\\nit and our notion of its goodness depends primarily\\non its conspicuousness.\\nWill you pardon me if I pause for a moment to\\nput what I fear you may think an impertinent ques-\\ntion? I never can go on with an address unless I", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0018.jp2"}, "19": {"fulltext": "OF KINGS TREASURIES. 5\\nfeel, or know, that my audience are either with me or\\nagainst me I do not much care which, in beginning\\nbut I must know where they are and I would fain\\nfind out, at this instant, whether you think I am\\nputting the motives of popular action too low. I\\nam resolved, to-night, to state them low enough to be\\nadmitted as probable for whenever, in my writings\\non Political Economy, I assume that a little honesty,\\nor generosity or what used to be called virtue\\nmay be calculated upon as a human motive of\\naction, people always answer me, saying, You must\\nnot calculate on that that is not in human nature\\nyou must not assume anything to be common to men\\nbut acquisitiveness and jealousy no other feeling\\never has influence on them, except accidentally, and in\\nmatters out of the way of business. I begin, ac-\\ncordingly, to-night low in the scale of motives but I\\nmust know if you think me right in doing so. There-\\nfore, let me ask those who admit the love of praise to\\nbe usually the strongest motive in men s minds in\\nseeking advancement, and the honest desire of doing\\nany kind of duty to be an entirely secondary one, to\\nhold up their hands. (About a dozen hands held up\\nthe audience, partly, not being sure the lecturer is\\nserious, and, partly, shy of expressing opinion.} I\\nam quite serious I really do want to know what\\nyou think however, I can judge by putting the\\nreverse question. Will those who think that duty\\nis generally the first, and love of praise the second,\\nmotive, hold up their hands One hand reported to\\nhave been held up, behind the lecturer.} Very good:\\nI see you are with me, and that you think I have not\\nbegun too near the ground. Now, without teasing\\nyou by putting farther question, I venture to assume", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0019.jp2"}, "20": {"fulltext": "6 SESAME AND LILIES.\\nthat you will admit duty as at least a secondary or\\ntertiary motive. You think that the desire of doing\\nsomething useful, or obtaining some real good, is in-\\ndeed an existent collateral idea, though a secondary\\none, in most men s desire of advancement. You will\\ngrant that moderately honest men desire place and\\noffice, at least in some measure, for the sake of bene-\\nficent power and would wish to associate rather with\\nsensible and well-informed persons than with fools\\nand ignorant persons, whether they are seen in the\\ncompany of the sensible ones or not. And finally,\\nwithout being troubled by repetition of any common\\ntruisms about the preciousness of friends, and the\\ninfluence of companions, you will admit, doubtless,\\nthat according to the sincerity of our desire that our\\nfriends may be true, and our companions wise, and\\nin proportion to the earnestness and discretion with\\nwhich we choose both, will be the general chances of\\nour happiness and usfulness.\\n6. But granting that we had both the will and the\\nsense to choose our friends well, how few of us have\\nthe power or, at least, how limited, for most, is the\\nsphere of choice Nearly all our associations are\\ndetermined by chance, or necessity and restricted\\nwithin a narrow circle. We cannot know whom we\\nwould and those whom we know, we cannot have at\\nour side when we most need them. All the higher\\ncircles of human intelligence are, to those beneath,\\nonly momentarily and partially open. We may, by\\ngood fortune, obtain a glimpse of a great poet, and\\nhear the sound of his voice or put a question to a\\nman of science, and be answered good humoredly. We\\nmay intrude ten minutes talk on a cabinet minister,\\nanswered probably with words worse than silence, being", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0020.jp2"}, "21": {"fulltext": "OF KINGS TREASURIES. 7\\ndeceptive or snatch, once or twice in our lives, the\\nprivilege of throwing a bouquet in the path of a prin-\\ncess, or arresting the kind glance of a queen. And\\nyet these momentary chances we covet and spend our\\nyears, and passions, and powers in pursuit of little\\nmore than these while, meantime, there is a society,\\ncontinually open to us, of people who will talk to us\\nas long as we like, whatever our rank or occupation\\ntalk to us in the best words they can choose, and\\nof the things nearest their hearts. And this society,\\nbecause it is so numerous and so gentle, and can be\\nkept waiting round us all day long, kings and\\nstatesmen lingering patiently, not to grant audience,\\nbut to gain it in those plainly furnished and nar-\\nrow anterooms, our bookcase shelves, we make no\\naccount of that company, perhaps never listen to a\\nword they would say, all day long\\n7. You may tell me, perhaps, or think within your-\\nselves, that the apathy with which we regard this com-\\npany of the noble, who are praying us to listen to\\nthem and the passion with which we pursue the com-\\npany, probably of the ignoble, who despise us, or who\\nhave nothing to teach us, are grounded in this,\\nthat we can see the faces of the living men, and it is\\nthemselves, and not their sayings, with which we\\ndesire to become familiar. But it is not so. Sup-\\npose you never were to see their faces suppose\\nyou could be put behind a screen in the statesman s\\ncabinet, or the prince s chamber, would you not be\\nglad to listen to their words, though you were forbid-\\nden to advance beyond the screen? And when the\\nscreen is only a little less, folded in two instead of\\nfour, and you can be hidden behind the cover of the\\ntwo boards that bind a book, and listen all day long,", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0021.jp2"}, "22": {"fulltext": "8 SESAME AND LILIES.\\nnot to the casual talk, but to the studied, determined,\\nchosen addresses of the wisest of men this station\\nof audience, and honorable privy council, you despise\\n8. But perhaps you will say that it is because the\\nliving people talk of things that are passing, and are\\nof immediate interest to you, that you desire to hear\\nthem. Nay that cannot be so, for the living people\\nwill themselves tell you about passing matters, much\\nbetter in their writings than in their careless talk.\\nBut I admit that this motive does influence you, so\\nfar as you prefer those rapid and ephemeral writings\\nto slow and enduring writings books, properly so\\ncalled. For all books are divisible into two classes\\nthe books of the hour, and the books of all time.\\nMark this distinction it is not one of quality only.\\nIt is not merely the bad book that does not last, and\\nthe good one that does. It is a distinction of species.\\nThere are good books for the hour, and good ones for\\nall time bad books for the hour, and bad ones for\\nall time. I must define the two kinds before I go\\nfarther.\\n9. The good book of the hour, then, I do not\\nspeak of the bad ones, is simply the useful or plea-\\nsant talk of some person whom you cannot otherwise\\nconverse with, printed for you. Very useful often,\\ntelling you what you need to know very pleasant\\noften, as a sensible friend s present talk would be.\\nThese bright accounts of travels good-humored and\\nwitty discussions of question lively or pathetic story-\\ntelling in the form of novel firm fact-telling, by the\\nreal agents concerned in the events of passing his-\\ntory; all these books of the hour, multiplying\\namong us as education becomes more general, are a\\npeculiar possession of the present age we ought to", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0022.jp2"}, "23": {"fulltext": "OF KINGS TREASURIES. 9\\nbe entirely thankful for them, and entirely ashamed\\nof ourselves if we make no good use of them. But\\nwe make the worst possible use if we allow them to\\nusurp the place of true books for, strictly speaking,\\nthey are not books at all, but merely letters or news-\\npapers in good print. Our friend s letter may be\\ndelightful, or necessary, to-day whether worth keep-\\ning or not, is to be considered. The newspaper may\\nbe entirely proper at breakfast-time, but assuredly it\\nis not reading for all day. So, though bound up in a\\nvolume, the long letter which gives you so pleasant\\nan account of the inns, and roads, and weather last\\nyear at such a place, or which tells you that amusing\\nstory, or gives you the real circumstances of such and\\nsuch events, however valuable for occasional refer-\\nence, may not be, in the real sense of the word, a\\nbook at all, nor in the real sense, to be read.\\nA book is essentially not a talked thing, but a written\\nthing and written not with a view of mere commu-\\nnication, but of permanence. The book of talk is\\nprinted only because its author cannot speak to thou-\\nsands of people at once if he could, he would the\\nvolume is mere multiplication of his voice. You can-\\nnot talk to your friend in India if you could, you\\nwould you write instead that is mere conveyance\\nof voice. But a book is written, not to multiply the\\nvoice merely, not to carry it merely, but to perpetuate\\nit. The author has something to say which he per-\\nceives to be true and useful, or helpfully beautiful.\\nSo far as he knows, no one has yet said it so far\\nas he knows, no one else can say it. He is bound\\nto say it, clearly and melodiously if he may clearly,\\nat all events. In the sum of his life he finds this\\nto be the thing, or group of things, manifest to him", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0023.jp2"}, "24": {"fulltext": "10 SESAME AND LILIES.\\nthis, the piece of true knowledge, or sight, which\\nhis share of sunshine and earth has permitted him to\\nseize. He would fain set it down forever engrave\\nit on rock, if he could saying, This is the best of\\nme for the rest, I ate, and drank, and slept, loved\\nand hated, like another my life was as the vapor,\\nand is not but this I saw and knew this if any-\\nthing of mine, is worth your memory. That is his\\nwriting it is, in his small human way, and with\\nwhatever degree of true inspiration is in him, his\\ninscription, or scripture. That is a Book.\\n10. Perhaps you think no books were ever so writ-\\nten?\\nBut, again, I ask you, do you at all believe in hon-\\nesty, or at all in kindness or do you think there is\\nnever any honesty or benevolence in wise people?\\nNone of us, I hope, are so unhappy as to think that.\\nWell, whatever bit of a wise man s work is honestly\\nand benevolently done, that bit is his book, or his\\npiece of art. 1 It is mixed always with evil fragments\\nill-done, redundant, affected work. But if you read\\nrightly, you will easily discover the true bits, and\\nthose are the book.\\n1 Note this sentence carefully, and compare The Queen of the\\nAir, 106, [as follows] Thus far of Abbeville building. Now\\nI have here asserted two things, first, the foundation of art in\\nmoral character next, the foundation of moral character in war.\\nI must make both these assertions clearer, and prove them.\\nFirst, of the foundation of art in moral character. Of course,\\nart-gift and amiability of disposition are two different things; a\\ngood man is not necessarily a painter, nor does an eye for color\\nnecessarily imply an honest mind. But great art implies the\\nunion of both powers: it is the expression, by an art-gift, of a\\npure soul. If the gift is not there, we can have no art at all;\\nand if the soul and a right soul too is not there, the art is\\nbad, however dexterous.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0024.jp2"}, "25": {"fulltext": "OF KINGS TREASURIES. 11\\n11. Now, books of this kind have been written in\\nall ages by their greatest men, by great readers,\\ngreat statesmen, and great thinkers. These are all\\nat your choice and Life is short. You have heard as\\nmuch before yet, have you measured and mapped\\nout this short life and its possibilities Do you know,\\nif you read this, that you cannot read that that\\nwhat you lose to-day you cannot gain to-morrow\\nWill you go and gossip with your housemaid, or\\nyour stable-boy, when you may talk with queens and\\nkings or flatter yourselves that it is with any worthy\\nconsciousness of your own claims to respect, that you\\njostle with the hungry and common crowd for entree\\nhere, and audience there, when all the while this eter-\\nnal court is open to you, with its society, wide as the\\nworld, multitudinous as its days, the chosen, and the\\nmighty, of every place and time Into that you may\\nenter always; in that you may take fellowship and\\nrank according to your wish from that, once entered\\ninto it, you can never be an outcast but by your own\\nfault; by your aristocracy of companionship there,\\nyour own inherent aristocracy will be assuredly tested,\\nand the motives with which you strive to take high\\nplace in the society of the living, measured, as to all\\nthe truth and sincerity that are in them, by the place\\nyou desire to take in this company of the Dead.\\n12. The place you desire, and the place you fit\\nyourself for, I must also say because, observe, this\\ncourt of the past differs from all living aristocracy in\\nthis it is open to labor and to merit, but to nothing\\nelse. No wealth will bribe, no name overawe, no\\nartifice deceive, the guardian of those Elysian gates.\\nIn the deep sense, no vile or vulgar person ever enters\\nthere. At the portieres of that silent Faubourg St.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0025.jp2"}, "26": {"fulltext": "12 SESAME AND LILIES.\\nGermain, 1 there is but brief question Do you de-\\nserve to enter Pass. Do you ask to be the com-\\npanion of nobles? Make yourself noble, and you\\nshall be. Do you long for the conversation of the\\nwise Learn to understand it, and you shall hear\\nit. But on other terms no. If you will not rise\\nto us, we cannot stoop to you. The living lord may\\nassume courtesy, the living philosopher explain his\\nthought to you with considerate pain but here we\\nneither feign nor interpret you must rise to the level\\nof our thoughts if you would be gladdened by them,\\nand share our feelings if you would recognize our\\npresence.\\n13. This, then, is what you have to do, and I admit\\nthat it is much. You must, in a word, love these\\npeople, if you are to be among them. No ambition is\\nof any use. They scorn your ambition. You must\\nlove them, and show your love in these two following\\nways.\\n1. First, by a true desire to be taught by them,\\nand to enter into their thoughts. To enter into theirs,\\nobserve not to find your own expressed by them. If\\nthe person who wrote the book is not wiser than you,\\nyou need not read it if he be, he will think differ-\\nently from you in many respects.\\nVery ready we are to say of a book, How good\\nthis is that s exactly what I think! But the\\nright feeling is, How strange that is I never\\nthought of that before, and yet I see it is true or if\\nI do not now, I hope I shall, some day. But whether\\nthus submissively or not, at least be sure that you go\\nto the author to get at his meaning, not to find yours.\\n1 The Faubourg St. Germain in Paris is the quarter where\\nthe old nobility of France has its most conspicuous residence.]", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0026.jp2"}, "27": {"fulltext": "OF KINGS TREASURIES. 13\\nJudge it afterwards if you think yourself qualified to\\ndo so but ascertain it first. And be sure also, if\\nthe author is worth anything, that you will not get at\\nhis meaning all at once nay, that at his whole\\nmeaning you will not for a long time arrive in any\\nwise. Not that he does not say what he means, and\\nin strong words too; but he cannot say it all; and\\nwhat is more strange, will not, but in a hidden way\\nand in parable, in order that he may be sure you\\nwant it. I cannot quite see the reason of this, nor\\nanalyze that cruel reticence in the breasts of wise men\\nwhich makes them always hide their deeper thought. 1\\nThey do not give it you by way of help, but of re-\\nward and will make themselves sure that you deserve\\nit before they allow you to reach it. But it is the\\nsame with the physical type of wisdom, gold. There\\nseems, to you and me, no reason why the electric\\nforces of the earth should not carry whatever there is\\nof gold within it at once to the mountain tops, so that\\nkings and people might know that all the gold they\\ncould get was there and without any trouble of dig-\\nging, or anxiety, or chance, or waste of time, cut it\\naway, and coin as much as they needed. But Nature\\ndoes not manage it so. She puts it in little fissures\\nin the earth, nobody knows where you may dig long\\nand find none you must dig painfully to find any.\\n14. And it is just the same with men s best wis-\\ndom. When you come to a good book, you must ask\\nyourself, Am I inclined to work as an Australian\\nminer would Are my pickaxes and shovels in good\\norder, and am I in good trim myself, my sleeves well\\nup to the elbow, and my breath good, and my tem-\\nper? And, keeping the figure a little longer, even\\nl See Matthew xiii. 10-13.]", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0027.jp2"}, "28": {"fulltext": "14 SESAME AND LILIES.\\nat cost of tiresomeness, for it is a thoroughly useful\\none, the metal you are in search of being the author s\\nmind or meaning, his words are as the rock which\\nyou have to crush and smelt in order to get at it.\\nAnd your pickaxes are your own care, wit, and learn-\\ning; your smelting furnace is your own thoughtful\\nsoul. Do not hope to get at any good author s mean-\\ning without those tools and that fire often you will\\nneed sharpest, finest chiselling, and patientest fusing,\\nbefore you can gather one grain of the metal.\\n15. And, therefore, first of all, I tell you earnestly\\nand authoritatively (I know I am right in this), you\\nmust get into the habit of looking intensely at words,\\nand assuring yourself of their meaning, syllable by\\nsyllable nay, letter by letter. For though it is only\\nby reason of the opposition of letters in the *f unction\\nof signs, to sounds in the function of signs, that the\\nstudy of books is called literature, and that a man\\nversed in it is called, by the consent of nations, a\\nman of letters instead of a man of books, or of words,\\nyou may yet connect with that accidental nomencla-\\nture this real fact, that you might read all the\\nbooks in the British Museum (if you could live long\\nenough), and remain an utterly illiterate, unedu-\\ncated person but that if you read ten pages of a\\ngood book, letter by letter, that is to say, with real\\naccuracy, you are f orevermore in some measure\\nan educated person. The entire difference between\\neducation and non-education (as regards the merely\\nintellectual part of it) consists in this accuracy. A\\nwell-educated gentleman may not know many lan-\\nguages, may not be able to speak: any but his own,\\nmay have read very few books. But whatever\\nlanguage he knows, he knows precisely whatever", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0028.jp2"}, "29": {"fulltext": "OF KINGS 9 TREASURIES. 15\\nword he pronounces, he pronounces rightly above\\nall, he is learned in the peerage of words knows the\\nwords of true descent and ancient blood, at a glance,\\nfrom words of modern canaille remembers all their\\nancestry, their intermarriages, distant relationships,\\nand the extent to which they were admitted, and\\noffices they held, among the national noblesse of\\nwords at any time, and in any country. But an un-\\neducated person may know, by memory, many lan-\\nguages, and talk them all, and yet truly know not a\\nword of any, not a word even of his own. An\\nordinarily clever and sensible seaman will be able to\\nmake his way ashore at most ports yet he has only\\nto speak a sentence of any language to be known for\\nan illiterate person so also the accent, or turn of\\nexpression of a single sentence, will at once mark a\\nscholar. And this is so strongly felt, so conclusively\\nadmitted, by educated persons, that a false accent or\\na mistaken syllable is enough, in the parliament of\\nany civilized nation, to assign to a man a certain\\ndegree of inferior standing forever.\\n16. And this is right but it is a pity that the ac-\\ncuracy insisted on is not greater, and required to a\\nserious purpose. It is right that a false Latin quan-\\ntity should excite a smile in the House of Commons\\nbut it is wrong that a false English meaning should\\nnot exfcite a frown there. Let the accent of words be\\nwatched, and closely; let their meaning be watched\\nmore closely still, and fewer will do the work. A few\\nwords, well chosen and distinguished, will do work\\nthat a thousand cannot, when every one is acting,\\nequivocally, in the function of another. Yes and\\nwords, if they are not watched, will do deadly work\\nsometimes. There are masked words droning and", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0029.jp2"}, "30": {"fulltext": "16 SESAME AND LILIES.\\nskulking about us in Europe just now (there never\\nwere so many, owing to the spread of a shallow, blotch-\\ning, blundering, infectious information, or rather\\ndeformation, everywhere, and to the teaching of cate-\\nchisms and phrases at schools instead of human mean-\\nings) there are masked words abroad, I say, which\\nnobody understands, but which everybody uses, and\\nmost people will also fight for, live for, or even die\\nfor, fancying they mean this or that, or the other, of\\nthings dear to them for such words wear chameleon\\ncloaks ground-lion cloaks, of the color of the\\nground of any man s fancy on that ground they lie\\nin wait, and rend him with a spring from it. There\\nnever were creatures of prey so mischievous, never\\ndiplomatists so cunning, never poisoners so deadly, as\\nthese masked words they are the unjust stewards of\\nall men s ideas whatever fancy or favorite instinct a\\nman most cherishes, he gives to his favorite masked\\nword to take care of for him the word at last comes\\nto have an infinite power over him, you cannot get\\nat him but by its ministry.\\n17. And in languages so mongrel in breed as the\\nEnglish, there is a fatal power of equivocation put\\ninto men s hands, almost whether they will or no, in\\nbeing able to use Greek or Latin words for an idea\\nwhen they want it to be awful and Saxon or other-\\nwise common words when they want it to be Vulgar.\\nWhat a singular and salutary effect, for instance,\\nwould be produced on the minds of people who are in\\nthe habit of taking the Form of the Word they\\nlive by, for the Power of which that Word tells them,\\nif we always either retained, or refused, the Greek\\nform biblos, or biblion, as the right expression\\nfor book instead of employing it only in the", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0030.jp2"}, "31": {"fulltext": "OF KINGS TREASURIES. 17\\none instance in which we wish to give dignity to the\\nidea, and translating it into English everywhere else.\\nHow wholesome it would be for many simple persons\\nif, in such places (for instance) as Acts xix. 19, we re-\\ntained the Greek expression, instead of translating it,\\nand they had to read Many of them also which\\nused curious arts, brought their bibles together, and\\nburnt them before all men and they counted the\\nprice of them, and found it fifty thousand pieces of\\nsilver Or if, on the other hand, we translated\\nwhere we retain it, and always spoke of the Holy\\nBook, instead of Holy Bible, it might come into\\nmore heads than it does at present, that the Word of\\nGod, by which the heavens were, of old, and by which\\nthey are now kept in store, 1 cannot be made a present\\nof to anybody in morocco binding, nor sown on any\\nwayside by help either of steam plough or steam press\\nbut is nevertheless being offered to us daily, and by\\nus with contumely refused and sown in us daily, and\\nby us, as instantly as may be, choked.\\n18. So, again, consider what effect has been pro-\\nduced on the English vulgar mind by the use of the\\nsonorous Latin form u damno, in translating the\\nGreek /cara/cptVw, when people charitably wish to make\\nit forcible and the substitution of the temperate\\ncondemn for it, when they choose to keep it gentle\\nand what notable sermons have been preached by\\nilliterate clergymen on He that belie veth not shall\\nbe damned though they would shrink with horror\\nfrom translating Heb. xi. 7, The saving of his house,\\nby which he damned the world, or John viii. 10-11,\\nWoman, hath no man damned thee? She saith, No\\nman, Lord. Jesus answered her, Neither do I damn\\n1 2 Peter hi. 5-7.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0031.jp2"}, "32": {"fulltext": "18 SESAME AND LILIES.\\nthee go, and sin no more. And divisions in the\\nmind of Europe, which have cost seas of blood, and in\\nthe defence of which the noblest souls of men have\\nbeen cast away in frantic desolation, countless as\\nforest leaves, though, in the heart of them, founded\\non deeper causes, have nevertheless been rendered\\npractically possible, mainly, by the European adoption\\nof the Greek word for a public meeting, ecclesia, to\\ngive peculiar respectability to such meetings, when\\nheld for religious purposes and other collateral equi-\\nvocations, such as the vulgar English one of using the\\nword priest as a contraction for presbyter.\\n19. Now, in order to deal with words rightly, this\\nis the habit you must form. Nearly every word in\\nyour language has been first a word of some other\\nlanguage of Saxon, German, French, Latin, or\\nGreek (not to speak of Eastern and primitive dia-\\nlects). And many words have been all these;\\nthat is to say, have been Greek first, Latin next,\\nFrench or German next, and English last: under-\\ngoing a certain change of sense and use on the lips\\nof each nation but retaining a deep vital meaning,\\nwhich all good scholars feel in employing them, even\\nat this day. If you do not know the Greek alphabet,\\nlearn it young or old girl or boy whoever you\\nmay be, if you think of reading seriously (which, of\\ncourse, implies that you have some leisure at com-\\nmand), learn your Greek alphabet then get good\\ndictionaries of all these languages, and whenever you\\nare in doubt about a word, hunt it down patiently.\\nEead Max Miiller s lectures thoroughly, 1 to begin\\nwith; and, after that, never let a word escape you\\nx For American readers there is a convenient book in Rich-\\nard Grant White s Words and their Uses.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0032.jp2"}, "33": {"fulltext": "OF KINGS TREASURIES. 19\\nthat looks suspicious. It is severe work but you\\nwill find it, even at first, interesting, and at last,\\nendlessly amusing. And the general gain to your\\ncharacter, in power and precision, will be quite in-\\ncalculable.\\nMind, this does not imply knowing, or trying to\\nknow, Greek, or Latin, or French. It takes a whole\\nlife to learn any language perfectly. But you can\\neasily ascertain the meanings through which the\\nEnglish word has passed and those which in a good\\nwriter s work it must still bear.\\n20. And now, merely for example s sake, I will,\\nwith your permission, read a few lines of a true book\\nwith you carefully; and see what will come out of\\nthem. I will take a book perfectly known to you all.\\nNo English words are more familiar to us, yet few\\nperhaps have been read with less sincerity. I will\\ntake these few following lines of Lycidas.\\nLast came, and last did go,\\nThe Pilot of the Galilean lake.\\nTwo massy keys he bore of metals twain\\n(The golden opes, the iron shuts amain).\\nHe shook his mitred locks, and stern bespake\\n6 How well could I have spared for thee, young swain,\\nA now of such as, for their bellies sake,\\nCreep, and intrude, and climb into the fold\\nOf other care they little reckoning make\\nThan how to scramble at the shearers feast,\\nAnd shove away the worthy bidden guest.\\nBlind mouths that scarce themselves know how to hold\\nA sheep-hook, or have learned aught else the least\\nThat to the faithful Herdman s art belongs\\nWhat recks it them What need they They are sped;\\nAnd when they list, their lean and flashy songs\\nGrate on their scrannel pipes of wretched straw;\\nThe hungry sheep look up, and are not fed,", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0033.jp2"}, "34": {"fulltext": "20 SESAME AND LILIES.\\nBut swoln with wind and the rank mist they draw,\\nRot inwardly, and foul contagion spread;\\nBesides what the grim Wolf with privy paw\\nDaily devours apace, and nothing said.\\nLet us think over this passage, and examine its\\nwords.\\nFirst, is it not singular to find Milton assigning to\\nSt. Peter, not only his full episcopal function, but\\nthe very types of it which Protestants usually refuse\\nmost passionately? His mitred locks! Milton\\nwas no bishop-lover how comes St. Peter to be\\nmitred Two massy keys he bore. Is this,\\nthen, the power of the keys claimed by the Bishops\\nof Rome, and is it acknowledged here by Milton only\\nin a poetical license, for the sake of its picturesque-\\nness, that he may get the gleam of the golden keys to\\nhelp his effect?\\nDo not think it. Great men do not play stage\\ntricks with the doctrines of life and death only little\\nmen do that. Milton means what he says; and\\nmeans it with his might too is going to put the\\nwhole strength of his spirit presently into the saying\\nof it. For though not a lover of false bishops, he\\nwas a lover of true ones and the Lake-pilot is here,\\nin his thoughts, the type and head of true episcopal\\npower. For Milton reads that text, I will give unto\\nthee the keys of the kingdom of Heaven, quite hon-\\nestly. Puritan though he be, he would not blot it out\\nof the book because there have been bad bishops\\nnay, in order to understand Aim, we must understand\\nthat verse first it will not do to eye it askance, or\\nwhisper it under our breath, as if it were a weapon of\\nan adverse sect. It is a solemn, universal assertion,\\ndeeply to be kept in mind by all sects. But perhaps", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0034.jp2"}, "35": {"fulltext": "OF KINGS TREASURIES. 21\\nwe shall be better able to reason on it if we go on a\\nlittle farther, and come back to it. For clearly this\\nmarked insistence on the power of the true episcopate\\nis to make us feel more weightily what is to be charged\\nagainst the false claimants of episcopate or generally,\\nagainst false claimants of power and rank in the\\nbody of the clergy they who, for their bellies sake,\\ncreep, and intrude, and climb into the fold.\\n21. Never think Milton uses those three words to\\nfill up his verse, as a loose writer would. He needs\\nall the three specially those three, and no more\\nthan those creep, and intrude, and climb\\nno other words would or could serve the turn, and\\nno more could be added. For they exhaustively com-\\nprehend the three classes, correspondent to the three\\ncharacters, of men who dishonestly seek ecclesiastical\\npower. First, those who creep into the fold who\\ndo not care for office, nor name, but for secret influ-\\nence, and do all things occultly and cunningly, con-\\nsenting to any servility of office or conduct, so only\\nthat they may intimately discern, and unawares direct,\\nthe minds of men. Then those who intrude (thrust,\\nthat is) themselves into the fold, who by natural inso-\\nlence of heart, and stout eloquence of tongue, and\\nfearlessly perseveranfc self-assertion, obtain hearing\\nand authority with the common crowd. Lastly, those\\nwho climb, who, by labor and learning, both stout\\nand sound, but selfishly exerted in the cause of their\\nown ambition, gain high dignities and authorities,\\nand become lords over the heritage, though not\\nensamples to the flock.\\n22. Now go on\\nOf other care they little reckoning make,\\nThan how to scramble at the shearers feast.\\nBlind mouths", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0035.jp2"}, "36": {"fulltext": "22 SESAME AND LILIES.\\nI pause again, for this is a strange expression a\\nbroken metaphor, one might think, careless and un-\\nscholarly.\\nNot so its very audacity and pithiness are intended\\nto make us look close at the phrase and remember it.\\nThose two monosyllables express the precisely accurate\\ncontraries of right character, in the two great offices of\\nthe Church those of bishop and pastor.\\nA Bishop means a person who sees.\\nA Pastor means a person who feeds.\\nThe most unbishoply character a man can have is\\ntherefore to be Blind.\\nThe most unpastoral is, instead of feeding, to want\\nto be fed, to be a Mouth.\\nTake the two reverses together, and you have blind\\nmouths. We may advisably follow out this idea a\\nlittle. Nearly all the evils in the Church have arisen\\nfrom bishops desiring power more than light. They\\nwant authority, not outlook. Whereas their real office\\nis not to rule though it may be vigorously to exhort\\nand rebuke it is the king s office to rule the bishop s\\noffice is to oversee the flock to number it, sheep by\\nsheep to be ready always to give full account of it.\\nNow, it is clear he cannot give account of the souls,\\nif he has not so much as numbered the bodies of his\\nflock. The first thing, therefore, that a bishop has to\\ndo is at least to put himself in a position in which, at\\nany moment, he can obtain the history, from child-\\nhood, of every living soul in his diocese, and of its\\npresent state. Down in that back street, Bill and\\nNancy, knocking each other s teeth out Does the\\nbishop know all about it Has he his eye upon them\\nHas he had his eye upon them Can he circumstan-\\ntially explain to us how Bill got into the habit of beat-", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0036.jp2"}, "37": {"fulltext": "J. OF KINGS TREASURIES. 23\\ning Nancy about the head If he cannot, he is no\\nbishop, though he had a mitre as high as Salisbury\\nsteeple he is no bishop, he has sought to be at the\\nhelm instead of the mast-head; he has no sight of\\nthings. Nay, you say, it is not his duty to look\\nafter Bill in the back street. What the fat sheep\\nthat have full fleeces you think it is only those he\\nshould look after, while (go back to your Milton)\\nthe hungry sheep look up, and are not fed, besides\\nwhat the grim Wolf, with privy paw (bishops knowing\\nnothing about it), daily devours apace, and nothing\\nsaid\\nBut that s not our idea of a bishop. 1 Perhaps\\nnot but it was St. Paul s and it was Milton s. They\\nmay be right, or we may be but we must not think\\nwe are reading either one or the other by putting our\\nmeaning into their words.\\n23. I go on.\\nBut swoln with wind and the rank mist they draw.\\nThis is to meet the vulgar answer that if the poor\\nare not looked after in their bodies, they are in their\\nsouls they have spiritual food.\\nAnd Milton says, They have no such thing as\\nspiritual food they are only swollen with wind. At\\nfirst you may think that is a coarse type, and an ob-\\nscure one. But again, it is a quite literally accurate\\none. Take up your Latin and Greek dictionaries, and\\nfind out the meaning of Spirit. It is only a con-\\ntraction of the Latin word breath, and an indistinct\\ntranslation of the Greek word for wind. The same\\nword is used in writing, The wind bloweth where it\\nlisteth and in writing, So is every one that is born\\n1 Compare the 13th Letter in Time and Tide.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0037.jp2"}, "38": {"fulltext": "24 SESAME AND LILIES.\\nof the Spirit born of the breath, that is for it means\\nthe breath of God, in soul and body. We have the\\ntrue sense of it in our words inspiration and ex-\\npire. Now, there are two kinds of breath with which\\nthe flock may be filled God s breath and man s. The\\nbreath of God is health, and life, and peace to them,\\nas the air of heaven is to the flocks on the hills but\\nman s breath the word which he calls spiritual is\\ndisease and contagion to them, as the fog of the fen.\\nThey rot inwardly with it they are puffed up by it,\\nas a dead body by the vapors of its own decomposition.\\nThis is literally true of all false religious teaching the\\nfirst, and last, and fatalest sign of it is that puffing\\nup. Your converted children, who teach their par-\\nents your converted convicts, who teach honest men\\nyour converted dunces, who, having lived in cretinous\\nstupefaction half their lives, suddenly awaking to the\\nfact of there being a God, fancy themselves therefore\\nhis peculiar people and messengers your sectarians\\nof every species, small and great, Catholic or Protest-\\nant, of high church or low, in so far as they think\\nthemselves exclusively in the right and others wrong\\nand preeminently, in every sect, those who hold that\\nmen can be saved by thinking rightly instead of doing\\nrightly, by work instead of act, and wish instead of\\nwork these are the true fog children clouds,\\nthese, without water bodies, these, of putrescent\\nvapor and skin, without blood or flesh blown bag-\\npipes for the fiends to pipe with corrupt, and cor-\\nrupting Swoln with wind and the rank mist they\\ndraw.\\n24. Lastly, let us return to the lines respecting the\\npower of the keys, for now we can understand them.\\nNote the difference between Milton and Dante in their", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0038.jp2"}, "39": {"fulltext": "OF KINGS TREASURIES. 25\\ninterpretation of this power for once, the latter is\\nweaker in thought he supposes both the keys to be\\nof the gate of heaven one is of gold, the other of\\nsilver they are given by St. Peter to the sentinel\\nangel and it is not easy to determine the meaning\\neither of the substances of the three steps of the gate,\\nor of the two keys. But Milton makes one, of gold,\\nthe key of heaven the other, of iron, the key of the\\nprison in which the wicked teachers are to be bound\\nwho have taken away the key of knowledge, yet\\nentered not in themselves.\\nWe have seen that the duties of bishop and pastor\\nare to see, and feed and of all who do so it is said,\\nHe that watereth, shall be watered also himself.\\nBut the reverse is truth also. He that watereth not,\\nshall be withered himself and he that seeth not, shall\\nhimself be shut out of sight shut into the perpetual\\nprison-house. And that prison opens here, as well\\nas hereafter he who is to be bound in heaven must\\nfirst be bound on earth. That command to the strong\\nangels, of which the rock-apostle is the image, Take\\nhim, and bind him hand and foot, and cast him out,\\nissues, in its measure, against the teacher, for every\\nhelp withheld, and for every truth refused, and for\\nevery falsehood enforced so that he is more strictly\\nfettered the more he fetters, and farther outcast, as\\nhe more and more misleads, till at last the bars of the\\niron cage close upon him, and as the golden opes,\\nthe iron shuts amain.\\n25. We have got something out of the lines, I\\nthink, and much more is yet to be found in them but\\nwe have done enough by way of example of the kind\\nof word-by-word examination of your author which\\nis rightly called reading; watching every accent", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0039.jp2"}, "40": {"fulltext": "26 SESAME AND LILIES.\\nand expression, and putting ourselves always in the\\nauthor s place, annihilating our own personality, and\\nseeking to enter into his, so as to be able assuredly to\\nsay, Thus Milton thought, not Thus /thought, in\\nmis-reading Milton. And by this process you will\\ngradually come to attach less weight to your own\\nThus I thought at other times. You will begin to\\nperceive that what you thought was a matter of no\\nserious importance that your thoughts on any sub-\\nject are not perhaps the clearest and wisest that could\\nbe arrived at thereupon in fact, that unless you are\\na very singular person, you cannot be said to have any\\nthoughts at all that you have no materials for\\nthem, in any serious matters 1 no right to think,\\nbut only to try to learn more of the facts. Nay, most\\nprobably all your life (unless, as I said, you are a\\nsingular person) you will have no legitimate right to\\nan opinion on any business, except that instantly\\nunder your hand. What must of necessity be done,\\nyou can always find out, beyond question, how to do.\\nHave you a house to keep in order, a commodity to\\nsell, a field to plough, a ditch to cleanse There need\\nbe no two opinions about these proceedings it is at\\nyour peril if you have not much more than an opin-\\nion on the way to manage such matters. And also,\\noutside of your own business, there are one or two\\nsubjects on which you are bound to have but one\\nopinion. That roguery and lying are objectionable,\\nand are instantly to be flogged out of the way when-\\never discovered that covetousness and love of\\nquarrelling are dangerous dispositions even in chil-\\n1 Modern education for the most part signifies giving peo-\\nple the faculty of thinking wrong on every conceivable subject\\nof importance to them.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0040.jp2"}, "41": {"fulltext": "OF KINGS TREASURIES. 27\\ndren, and deadly dispositions in men and nations;\\nthat in the end, the God of heaven and earth loves\\nactive, modest, and kind people, and hates idle, proud,\\ngreedy, and cruel ones on these general facts you\\nare bound to have but one, and that a very strong\\nopinion. For the rest, respecting religions, govern-\\nments, sciences, arts, you will find that, on the whole,\\nyou can know NOTHING, judge nothing that the\\nbest you can do, even though you may be a well-\\neducated person, is to be silent, and strive to be\\nwiser every day, and to understand a little more of\\nthe thoughts of others, which so soon as you try to do\\nhonestly, you will discover that the thoughts even of\\nthe wisest are very little more than pertinent questions.\\nTo put the difficulty into a clear shape, and exhibit to\\nyou the grounds for ^decision, that is all they can\\ngenerally do for you and well for them and for\\nus, if indeed they are able to mix the music with\\nour thoughts, and sadden us with heavenly doubts.\\nThis writer, from whom I have been reading to you,\\nis not among the first or wisest he sees shrewdly as\\nfar as he sees, and therefore it is easy to find out his\\nfull meaning but with the greater men, you cannot\\nfathom their meaning they do not even wholly mea-\\nsure it themselves, it is so wide. Suppose I had\\nasked you, for instance, to seek for Shakespeare s\\nopinion, instead of Milton s, on this matter of Church\\nauthority? or for Dante s? Have any of you,\\nat this instant, the least idea what either thought\\nabout it? Have you ever balanced the scene with\\nthe bishops in Richard III. against the character\\nof Cranmer the description of St. Francis and St.\\nDominic against that of him who made Virgil wonder\\nto gaze upon him, disteso, tanto vilmente, nell", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0041.jp2"}, "42": {"fulltext": "28 SESAME AND LILIES.\\neterno esilio 1 or of him whom Dante stood beside,\\ncome 1 f rate che conf essa lo perfido assassin 2\\nShakespeare and Alighieri knew men better than\\nmost of us, I presume They were both in the midst\\nof the main struggle between the temporal and spirit-\\nual powers. They had an opinion, we may guess.\\nBut where is it Bring it into court Put Shake-\\nspeare s or Dante s creed into articles, and send it up\\nfor trial by the Ecclesiastical Courts\\n26. You will not be able, I tell you again, for many\\nand many a day, to come at the real purposes and teach-\\ning of these great men but a very little honest study\\nof them will enable you to perceive that what you took\\nfor your own judgment was mere chance prejudice,\\nand drifted, helpless, entangled weed of castaway\\nthought nay, you will see that most men s minds\\nare indeed little better than rough heath wilderness,\\nneglected and stubborn, partly barren, partly over-\\ngrown with pestilent brakes, and venomous, wind-sown\\nherbage of evil surmise that the first thing you have\\nto do for them, and yourself, is eagerly and scorn-\\nfully to set fire to this; burn all the jungle into\\nwholesome ash-heaps, and then plough and sow. All\\nthe true literary work before you, for life, must begin\\nwith obedience to that order, Break up your fallow\\nground, and sow not among thorns.\\n27. II. 3 Having then faithfully listened to the great\\nDante s Inferno, Canto xxiii. 125, 126.\\nO er him who was extended on the cross\\nSo vilely in eternal banishment.\\n2 The same, Canto xix. 49, 50.\\nI stood even as the friar who is confessing\\nThe false assassin.\\nLongfellow s translation.]\\n3 Compare 13 above.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0042.jp2"}, "43": {"fulltext": "OF KINGS TREASURIES. 29\\nteachers, that you may enter into their Thoughts, you\\nhave yet this higher advance to make you have to\\nenter into their Hearts. As you go to them first for\\nclear sight, so you must stay with them, that you may\\nshare at last their just and mighty Passion. Passion,\\nor sensation. I am not afraid of the word still\\nless of the thing. You have heard many outcries\\nagainst sensation lately but, I can tell you, it is not\\nless sensation we want, but more. The ennobling dif-\\nference between one man and another between one\\nanimal and another i s precisely in this, that one\\nfeels more than another. If we were sponges, perhaps\\nsensation might not be easily got for us if we were\\nearth-worms, liable at every instant to be cut in two\\nby the spade, perhaps too much sensation might not\\nbe good for us. But being human creatures, it is\\ngood for us nay, we are only human in so far as we\\nare sensitive, and our honor is precisely in proportion\\nto our passion.\\n28. You know I said of that great and pure society\\nof the Dead, that it would allow no vain or vulgar per-\\nson to enter there. What do you think I meant by\\na vulgar person? What do you yourselves mean\\nby vulgarity You will find it a fruitful subject\\nof thought; but, briefly, the essence of all vulgarity\\nlies in want of sensation. Simple and innocent vul-\\ngarity is merely an untrained and undeveloped blunt-\\nness of body and mind but in true inbred vulgarity,\\nthere is a deathful callousness, which, in extremity,\\nbecomes capable of every sort of bestial habit and\\ncrime, without fear, without pleasure, without horror,\\nand without pity. It is in the blunt hand and the\\ndead heart, in the diseased habit, in the hardened\\nconscience, that men become vulgar they are forever", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0043.jp2"}, "44": {"fulltext": "30 SESAME AND LILIES.\\nvulgar, precisely in proportion as they are incapable\\nof sympathy of quick understanding, of all that,\\nin deep insistence on the common but most accurate\\nterm, may be called the tact, or touch-faculty, of\\nbody and soul that tact which the Mimosa has in\\ntrees, which the pure woman has above all creatures\\nfineness and fulness of sensation, beyond reason the\\nguide and sanctifier of reason itself. Reason can\\nbut determine what is true it is the God-given\\npassion of humanity which alone can recognize what\\nGod has made good.\\n29. We come then to that great concourse of the\\nDead, not merely to know from them what is true, but\\nchiefly to feel with them what is just. Now, to feel\\nwith them, we must be like them and none of us can\\nbecome that without pains. As the true knowledge\\nis disciplined and tested knowledge, not the first\\nthought that comes, so the true passion is disci-\\nplined and tested passion, not the first passion that\\ncomes. The first that come are the vain, the false, the\\ntreacherous if you yield to them, they will lead you\\nwildly and far, in vain pursuit, in hollow enthusiasm,\\ntill you have no true purpose and no true passion\\nleft. Not that any feeling possible to humanity is in\\nitself wrong, but only wrong when undisciplined. Its\\nnobility is in its force and justice it is wrong when\\nit is weak, and felt for paltry cause. There is a mean\\nwonder, as of a child who sees a juggler tossing golden\\nballs, and this is base, if you will. But do you think\\nthat the wonder is ignoble, or the sensation less, with\\nwhich every human soul is called to watch the golden\\nballs of heaven tossed through the night by the Hand\\nthat made them? There is a mean curiosity, as of a\\nchild opening a forbidden door, or a servant prying", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0044.jp2"}, "45": {"fulltext": "OF KINGS TREASURIES. 31\\ninto her master s business and a noble curiosity,\\nquestioning, in the front of danger, the source of the\\ngreat river beyond the sand, the place of the great\\ncontinent beyond the sea a nobler curiosity still,\\nwhich questions of the source of the River of Life,\\nand of the space of the Continent of Heaven things\\nwhich the angels desire to look into. So the anxiety\\nis ignoble, with which you linger over the course and\\ncatastrophe of an idle tale but do you think the\\nanxiety is less, or greater, with which you watch, or\\nought to watch, the dealings of fate and destiny with\\nthe life of an agonized nation? Alas! it is the nar-\\nrowness, selfishness, minuteness, of your sensation that\\nyou have to deplore in England at this day sensa-\\ntion which spends itself in bouquets and speeches;\\nin re veilings and junketings in sham fights and gay\\npuppet shows, while you can look on and see noble\\nnations murdered, man by man, without an effort or\\na tear.\\n30. I said minuteness and selfishness of sen-\\nsation, but it would have been enough to have said\\ninjustice or unrighteousness of sensation. For\\nas in nothing is a gentleman better to be discerned\\nfrom a vulgar person, so in nothing is a gentle nation\\n(such nations have been) better to be discerned from\\na mob, than in this, that their feelings are constant\\nand just, results of due contemplation, and of equal\\nthought. You can talk a mob into anything its feel-\\nings may be usually are on the whole, generous\\nand right but it has no foundation for them, no hold\\nof them you may tease or tickle it into any, at your\\npleasure it thinks by infection, for the most part,\\ncatching an opinion like a cold, and there is nothing\\nso little that it will not roar itself wild about, when", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0045.jp2"}, "46": {"fulltext": "32 SESAME AND LILIES.\\nthe fit is on nothing so great but it will forget in\\nan hour, when the fit is past. But a gentleman s, or\\na gentle nation s, passions are just, measured, and\\ncontinuous. A great nation, for instance, does not\\nspend its entire national wits for a couple of months\\nin weighing evidence of a single ruffian s having done\\na single murder and for a couple of years see its\\nown children murder each other by their thousands\\nor tens of thousands a day, considering only what\\nthe effect is likely to be on the price of cotton, and\\ncaring nowise to determine which side of battle is in\\nthe wrong. Neither does a great nation send its poor\\nlittle boys to jail for stealing six walnuts and allow\\nits bankrupts to steal their hundreds of thousands\\nwith a bow, and its bankers rich with poor men s\\nsavings, to close their doors under circumstances\\nover which they have no control, with a by your\\nleave and large landed estates to be bought by\\nmen who have made their money by going with armed\\nsteamers up and down the China Seas, selling opium\\nat the cannon s mouth, and altering, for the benefit\\nof the foreign nation, the common highwayman s\\ndemand of your money or your life, into that of\\nyour money and your life. Neither does a great\\nnation allow the lives of its innocent poor to be\\nparched out of them by fog fever, and rotted out of\\nthem by dunghill plague, for the sake of sixpence a\\nlife extra per week to its landlords; 1 and then de-\\nbate, with drivelling tears, and diabolical sympathies,\\nwhether it ought not piously to save, and nursingly\\ncherish, the lives of its murderers. Also, a great\\n1 See note at end of lecture. I have put it in large type,\\nbecause the course of matters since it was written has made\\nit perhaps better worth attention.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0046.jp2"}, "47": {"fulltext": "OF KINGS TREASURIES. 33\\nnation, having made up its mind that hanging is quite\\nthe wholesomest process for its homicides in general,\\ncan yet with mercy distinguish between the degrees\\nof guilt in homicides and does not yelp like a pack\\nof frost-pinched wolf-cubs on the blood-track of an\\nunhappy crazed boy, or gray-haired clodpate Othello,\\nperplexed i the extreme, at the very moment that\\nit is sending a Minister of the Crown to make polite\\nspeeches to a man who is bayoneting young girls in\\ntheir fathers sight, and killing noble youths in cool\\nblood, faster than a country butcher kills lambs in\\nspring. And, lastly, a great nation does not mock\\nHeaven and its Powers, by pretending belief in a\\nrevelation which asserts the love of money to be the\\nroot of all evil, and declaring, at the same time, that\\nit is actuated, and intends to be actuated, in all chief\\nnational deeds and measures, by no other love.\\n31. My friends, I do not know why any of us\\nshould talk about reading. We want some sharper\\ndiscipline than that of reading but, at all events, be\\nassured, we cannot read. No reading is possible for\\na people with its mind in this state. No sentence\\nof any great writer is intelligible to them. It t is\\nsimply and sternly impossible for the English public,\\nat this moment, to understand any thoughtful writ-\\ning, so incapable of thought has it become in its\\ninsanity of avarice. Happily, our disease is, as yet,\\nlittle worse than this incapacity of thought it is not\\ncorruption of the inner nature we ring true still,\\nwhen anything strikes home to us and though the\\nidea that everything should pay has infected our\\nevery purpose so deeply, that even when we would\\nplay the good Samaritan, we never take out our two-\\npence and give them to the host without saying,", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0047.jp2"}, "48": {"fulltext": "34 SESAME AND LILIES.\\nWhen I come again, thou shalt give me fourpence,\\nthere is a capacity of noble passion left in our hearts\\ncore. We show it in our work in our war even\\nin those unjust domestic affections which make us\\nfurious at a small private wrong, while we are polite\\nto a boundless public one we are still industrious to\\nthe last hour of the day, though we add the gambler s\\nfury to the laborer s patience we are still brave to\\nthe death, though incapable of discerning true cause\\nfor battle and are still true in affection to our own\\nflesh, to the death, as the sea-monsters are, and the\\nrock-eagles. And there is hope for a nation while\\nthis can be still said of it. As long as it holds its\\nlife in its hand, ready to give it for its honor (though\\na foolish honor), for its love (though a selfish love),\\nand for its business (though a base business), there is\\nhope for it. But hope only for this instinctive, reck-\\nless virtue cannot last. No nation can last, which has\\nmade a mob of itself, however generous at heart. It\\nmust discipline its passions, and direct them, or they\\nwill discipline it, one day, with scorpion-whips. Above\\nall, a nation cannot last as a money-making mob it\\ncannot with impunity it cannot with existence\\ngo on despising literature, despising science, despising\\nart, despising nature, despising compassion, and con-\\ncentrating its soul on Pence. Do you think these are\\nharsh or wild words Have patience -with me but a\\nlittle longer. I will prove their truth to you, clause\\nby clause.\\n32. I. I say first we have despised literature. What\\ndo we, as a nation, care about books How much do\\nyou think we spend altogether on our libraries, pub-\\nlic or private, as compared with what we spend on our\\nhorses If a man spends lavishly on his library, you", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0048.jp2"}, "49": {"fulltext": "OF KINGS TREASURIES. 35\\ncall him mad a bibliomaniac. But you never call\\nany one a horse-maniac, though men ruin themselves\\nevery day by their horses, and you do not hear of peo-\\nple ruining themselves by their books. Or, to go lower\\nstill, how much do you think the contents of the book-\\nshelves of the United Kingdom, public and private,\\nwould fetch, as compared with the contents of its\\nwine-cellars? What position would its expenditure\\non literature take, as compared with its expenditure\\non luxurious eating We talk of food for the mind,\\nas of food for the body now a good book contains\\nsuch food inexhaustibly it is a provision for life, and\\nfor the best part of us; yet how long most people\\nwould look at the best book before they would give the\\nprice of a large turbot for it! Though there have\\nbeen men who have pinched their stomachs and bared\\ntheir backs to buy a book, whose libraries were cheaper\\nto them, I think, in the end, than most men s dinners\\nare. We are few of us put to such trial, and more\\nthe pity for, indeed, a precious thing is all the more\\nprecious to us if it has been won by work or econ-\\nomy; and if public libraries were half as costly as\\npublic dinners, or books cost the tenth part of what\\nbracelets do, even foolish men and women might some-\\ntimes suspect there was good in reading, as well as in\\nmunching and sparkling whereas the very cheapness\\nof literature is making even wise people forget that if\\na book is worth reading, it is worth buying. No book\\nis worth anything which is not worth much; nor is\\nit serviceable, until it has been read, and re-read,\\nand loved, and loved again and marked, so that you\\ncan refer to the passages you want in it, as a soldier\\ncan seize the weapon he needs in an armory, or a\\nhousewife bring the spice she needs from her store.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0049.jp2"}, "50": {"fulltext": "36 SESAME AND LILIES.\\nBread of flour is good but there is bread, sweet as\\nhoney, if we would eat it, in a good book and the\\nfamily must be poor indeed which, once in their lives,\\ncannot, for such multipliable barley -loaves, pay their\\nbaker s bill. We call ourselves a rich nation, and\\nwe are filthy and foolish enough to thumb each other s\\nbooks out of circulating libraries 1\\n33. II. I say we have despised science. What\\nyou exclaim, are we not foremost in all discovery, 2\\nand is not the whole world giddy by reason, or un-\\nreason, of our inventions Yes, but do you suppose\\nthat is national work That work is all done in spite\\nof the nation by private people s zeal and money.\\nWe are glad enough, indeed, to make our profit of\\nscience we snap up anything in the way of a scientific\\nbone that has meat on it, eagerly enough but if the\\nscientific man comes for a bone or a crust to us, that\\nis another story. What have we publicly done for\\nscience We are obliged to know what o clock it is,\\nfor the safety of our ships, and therefore we pay for\\nan Observatory and we allow ourselves, in the person\\nl In the preface to the 1871 edition of Sesame and Lilies,\\nRuskin wrote I would urge upon every young man, as the\\nbeginning of his due and wise provision for his household, to\\nobtain as soon as he can, by the severest economy, a restricted,\\nserviceable, and steadily however slowly increasing, series\\nof books for use through life making his little library, of all\\nthe furniture in his room, the most studied and decorative\\npiece every volume having its assigned place, like a little\\nstatue in its niche, and one of the earliest and strictest lessons\\nto the children of the house being how to turn the pages of their\\nown literary possessions lightly and deliberately, with no chance\\nof tearing or dogs -ears.\\n2 Since this was written, the answer has become definitely\\nNo we having surrendered the field of Arctic discovery to the\\nContinental nations, as being ourselves too poor to pay for ships.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0050.jp2"}, "51": {"fulltext": "OF KINGS TREASURIES, 37\\nof our Parliament, to be annually tormented into doing\\nsomething, in a slovenly way, for the British Museum\\nsullenly apprehending that to be a place for keeping\\nstuffed birds in, to amuse our children. If anybody\\nwill pay for their own telescope, and resolve another\\nnebula, we cackle over the discernment as if it were\\nour own if one in ten thousand of our hunting squires\\nsuddenly perceives that the earth was indeed made to\\nbe something else than a portion for foxes, and bur-\\nrows in it himself, and tells us where the gold is, and\\nwhere the coals, we understand that there is some use\\nin that and very properly knight him but is the\\naccident of his having found out how to employ him-\\nself usefully any credit to us (The negation of such\\ndiscovery among his brother squires may perhaps be\\nsome discredit to us, if we would consider of it.) But\\nif you doubt these generalities, here is one fact for us\\nall to meditate upon, illustrative of our love of science.\\nTwo years ago there was a collection of the fossils of\\nSolenhof en to be sold in Bavaria the best in existence,\\ncontaining many specimens unique for perfectness, and\\none, unique as an example of a species (a whole king-\\ndom of unknown living creatures being announced\\nby that fossil). This collection, of which the mere\\nmarket worth, among private buyers, would probably\\nhave been some thousand or twelve hundred pounds,\\nwas offered to the English nation for seven hundred\\nbut we would not give seven hundred, and the whole\\nseries would have been in the Munich museum at this\\nmoment, if Professor Owen 1 had not, with loss of his\\n1 I state this fact without Professor Owen s permission, which\\nof course he could not with propriety have granted, had I asked\\nit; but I consider it so important that the public should be aware\\nof the fact, that I do what seems to me right, though rude.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0051.jp2"}, "52": {"fulltext": "38 SESAME AND LILIES.\\nown time, and patient tormenting of the British public\\nin person of its representatives, got leave to give four\\nhundred pounds at once, and himself become answer-\\nable for the other three which the said public will\\ndoubtless pay him eventually, but sulkily, and caring\\nnothing about the matter all the while only always\\nready to cackle if any credit comes of it. Consider,\\nI beg of you, arithmetically, what this fact means.\\nYour annual expenditure for public purposes (a third\\nof it for military apparatus) is at least fifty millions.\\nNow \u00c2\u00a3700 is to \u00c2\u00a350,000,000, roughly, as seven-pence\\nto two thousand pounds. Suppose, then, a gentleman\\nof unknown income, but whose wealth was to be con-\\njectured from the fact that he spent two thousand a\\nyear on his park walls and footmen only, professes\\nhimself fond of science and that one of his servants\\ncomes eagerly to tell him that an unique collection of\\nfossils, giving clue to a new era of creation, is to be\\nhad for the sum of seven-pence sterling and that the\\ngentleman, who is fond of science, and spends two\\nthousand a year on his park, answers, after keeping\\nhis servant waiting several months, Well I 11 give\\nyou four-pence for them, if you will be answerable for\\nthe extra three-pence yourself, till next year\\n34. III. I say you have despised Art What\\nyou again answer, have we not Art exhibitions, miles\\nlong and do not we pay thousands of pounds for sin-\\ngle pictures and have we not Art schools and insti-\\ntutions, more than ever nation had before Yes,\\ntruly, but all that is for the sake of the shop. You\\nwould fain sell canvas as well as coals, and crockery\\nas well as iron you would take every other nation s\\nbread out of its mouth if you could 1 not being able\\n1 That was our real idea of Free Trade All the trade", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0052.jp2"}, "53": {"fulltext": "OF KINGS TREASURIES. 39\\nto do that, your ideal of life is to stand in the thor-\\noughfares of the world, like Ludgate apprentices,\\nscreaming to every passer-by, What d ye lack? 1\\nYou know nothing of your own faculties or circum-\\nstances you fancy that, among your damp, flat, fat\\nfields of clay, you can have as quick art-fancy as the\\nFrenchman among his bronzed vines, or the Italian\\nunder his volcanic cliffs that Art may be learned\\nas book-keeping is, and when learned, will give you\\nmore books to keep. You care for pictures, absolutely,\\nno more than you do for the bills pasted on your dead\\nwalls. There is always room on the walls for the bills\\nto be read, never for the pictures to be seen. You\\ndo not know what pictures you have (by repute) in the\\ncountry, nor whether they are false or true, nor whether\\nthey are taken care of or not in foreign countries, you\\ncalmly see the noblest existing pictures in the world\\nrotting in abandoned wreck (in Venice you saw the\\nAustrian guns deliberately pointed at the palaces con-\\ntaining them), and if you heard that all the fine pic-\\ntures in Europe were made into sand-bags to-morrow\\non the Austrian forts, it would not trouble you so\\nmuch as the chance of a brace or two of game less in\\nyour own bags, in a day s shooting. That is your\\nnational love of Art.\\n35. IV. You have despised nature that is to say,\\nall the deep and sacred sensations of natural scenery.\\nThe French revolutionists made stables of the cathe-\\ndrals of France you have made racecourses of the\\ncathedrals of the earth. Your one conception of plea-\\nto myself. You find now that by competition other people\\ncan manage to sell something as well as you and now we call\\nfor Protection again. Wretches\\n1 [An old practice of the Elizabethan age.]", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0053.jp2"}, "54": {"fulltext": "40 SESAME AND LILIES.\\nsure is to drive in railroad carriages round their aisles,\\nand eat off their altars. 1 You have put a railroad-\\nbridge over the falls of Schaffhausen. You have tun-\\nnelled the cliffs of Lucerne by Tell s chapel you have\\ndestroyed the Clarens shore of the Lake of Geneva\\nthere is not a quiet valley in England that you have not\\nfilled with bellowing fire there is no particle left of\\nEnglish land which you have not trampled coal ashes\\ninto 2 nor any foreign city in which the spread of\\nyour presence is not marked among its fair old streets\\nand happy gardens by a consuming white leprosy of\\nnew hotels and perfumers shops the Alps themselves,\\nwhich your own poets used to love so reverently, you\\nlook upon as soaped poles in a bear-garden, which you\\nset yourselves to climb and slide down again, with\\nshrieks of delight. When you are past shrieking,\\nhaving no human articulate voice to say you are glad\\nwith, you fill the quietude of their valleys with gun-\\npowder blasts, and rush home, red with cutaneous\\neruption of conceit, and voluble with convulsive hic-\\ncough of self-satisfaction. I think nearly the two\\nsorrowfullest spectacles I have ever seen in humanity,\\ntaking the deep inner significance of them, are the\\nEnglish mobs in the valley of Chamouni, amusing\\nthemselves with firing rusty howitzers and the Swiss\\nvintagers of Zurich expressing their Christian thanks\\nfor the gift of the vine, by assembling in knots in the\\n1 I meant that the beautiful places of the world Switzer-\\nland, Italy, South Germany, and so on are, indeed, the truest\\ncathedrals places to be reverent in, and to worship in and\\nthat we only care to drive through them and to eat and drink\\nat their most sacred places.\\n2 I was singularly struck, some years ago, by finding all the\\nriver shore at Richmond, in Yorkshire, black in its earth, from\\nthe mere drift of soot-laden air from places many miles away.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0054.jp2"}, "55": {"fulltext": "7. OF KINGS TREASURIES. 41\\ntowers of the vineyards, and slowly loading and fir-\\ning horse-pistols from morning till evening. It is\\npitiful, to have dim conceptions of duty more pitiful,\\nit seems to me, to have conceptions like these, of mirth.\\n36. Lastly. You despise compassion. There is no\\nneed of words of mine for proof of this. I will merely\\nprint one of the newspaper paragraphs which I am in\\nthe habit of cutting out and throwing into my store-\\ndrawer here is one from a Daily Telegraph of\\nan early date this year (1865) (date which, though\\nby me carelessly left unmarked, is easily discoverable\\nfor on the back of the slip, there is the announce-\\nment that yesterday the seventh of the special ser-\\nvices of this year was performed by the Bishop of\\nRipon in St. Paul s it relates only one of such\\nfacts as happen now daily; this by chance having\\ntaken a form in which it came before the coroner.\\nI will print the paragraph in red. Be sure, the\\nfacts themselves are written in that color, in a book\\nwhich we shall all of us, literate or illiterate, have to\\nread our page of, some day. 1\\nAn inquiry was held on Friday by Mr. Richards,\\ndeputy coroner, at the White Horse Tavern, Christ\\nChurch, Spitalfields, respecting the death of Michael\\nCollins, aged 58 years. Mary Collins, a miserable-\\nlooking woman, said that she lived with the deceased\\nand his son in a room at 2, Cobb s Court, Christ\\nChurch. Deceased was a translator of boots.\\nWitness went out and bought old boots; deceased\\nand his son made them into good ones, and then wit-\\nness sold them for what she could get at the shops,\\nwhich was very little indeed. Deceased and his son\\nx In his own edition, Mr. Ruskin printed all the rest of 36\\nin red ink, except his footnotes.]", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0055.jp2"}, "56": {"fulltext": "42 SESAME AND LILIES.\\nused to work night and day to try and get a little\\nbread and tea, and pay for the room (2s. a. week),\\nso as to keep the home together. On Friday night\\nweek deceased got up from his bench and began to\\nshiver. He threw down his boots, saying, Some-\\nbody else must finish them when I am gone, for I can\\ndo no more. There was no fire, and he said, I\\nwould be better if I was warm. Witness therefore\\ntook two pairs of translated boots 1 to sell at the shop,\\nbut she could only get 14c?. for the two pairs, for the\\npeople at the shop said, We must have our profit.\\nWitness got 14 lb. of coal, and a little tea and bread.\\nHer son sat up the whole night to make the trans-\\nlations, to get money, but deceased died on Saturday\\nmorning. The family never had enough to eat.\\nCoroner It seems to me deplorable that you did\\nnot go into the workhouse. Witness 4 We wanted\\nthe comforts of our little home. A juror asked what\\nthe comforts were, for he only saw a little straw in the\\ncorner of the room, the windows of which were broken.\\nThe witness began to cry, and said that they had a\\nquilt and other little things. The deceased said he\\nnever would go into the workhouse. In summer, when\\nthe season was good, they sometimes made as much\\nas 10s. profit in the week. They then always saved\\ntowards the next week, which was generally a bad\\none. In winter they made not half so much. For\\nthree years they had been getting from bad to worse.\\nCornelius Collins said that he had assisted his\\nfather since 1847. They used to work so far into the\\nnight that both nearly lost their eyesight. Witness\\n1 One of the things which we must very resolutely enforce,\\nfor the good of all classes, in our future arrangements, must be\\nthat they wear no translated article of dress.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0056.jp2"}, "57": {"fulltext": "OF KINGS TREASURIES. 43\\nnow had a film over his eyes. Five years ago de-\\nceased applied to the parish for aid. The reliev-\\ning officer gave him a 4 lb. loaf, and told him if he\\ncame again he should get the stones. That dis-\\ngusted deceased, and he would have nothing to do\\nwith them since. They got worse and worse until\\nlast Friday week, when they had not even a half-\\n1 e., working at breaking stones in the road.] This abbre-\\nviation of the penalty of useless labor is curiously coincident\\nin verbal form with a certain passage which some of us may\\nremember. [See Matthew vii. 9.] It may perhaps be well to\\npreserve beside this paragraph another cutting out of my store-\\ndrawer, from the Morning Post, of about a parallel date, Friday,\\nMarch 10th, 1865 The salons of Mme. C who did the\\nhonors with clever imitative grace and elegance, were crowded\\nwith princes, dukes, marquises, and counts in fact, with the\\nsame male company as one meets at the parties of the Princess\\nMetternich and Madame Drouyn de Lhuys. Some English\\npeers and members of Parliament were present, and appeared\\nto enjoy the animated and dazzling improper scene. On the\\nsecond floor the supper tables were loaded with every delicacy\\nof the season. That your readers may form some idea of the\\ndainty fare of the Parisian demi-monde, I copy the menu of the\\nsupper, which was served to all the guests (about 200) seated\\nat four o clock. Choice Yquem, Johannisberg, Laffitte, Tokay,\\nand champagne of the finest vintages were served most lav-\\nishly throughout the morning. After supper, dancing was\\nresumed with increased animation, and the ball terminated with\\na chaine diabolique and a cancan d enfer at seven in the morning.\\n(Morning service Ere the fresh lawns appeared, under the\\nopening eyelids of the Morn. Here is the menu Con-\\nsomme de volaille a la Bagration 16 hors-d oeuvres varies. Bou-\\nche es a la Talleyrand. Saumons froids, sauce Ravigote. Filets\\nde bceuf en Bellevue, timbales milanaises, chaudf roid de gibier.\\nDindes truffe es. Pate s de foies gras, buissons d dcrevisses,\\nsalades vendtiennes, gele es blanches aux fruits, gateaux man-\\ncini, parisiens et parisiennes. Fromages glaces. Ananas.\\nDessert.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0057.jp2"}, "58": {"fulltext": "44 SESAME AND LILIES.\\npenny to buy a candle. Deceased then lay down on\\nthe straw, and said he could not live till morning.\\nA juror You are dying of starvation yourself, and\\nyou ought to go into the house until the summer.\\nWitness If we went in, we should die. When we\\ncome out in the summer, we should be like people\\ndropped from the sky. No one would know us, and\\nwe would not have even a room. I could work now\\nif I had food, for my sight would get better. Dr.\\nG. P. Walker said deceased died from syncope, from\\nexhaustion from want of food. The deceased had had\\nno bedclothes. For four months he had had nothing\\nbut bread to eat. There was not a particle of fat in\\nthe body. There was no disease, but if there had\\nbeen medical attendance, he might have survived the\\nsyncope or fainting. The coroner having remarked\\nupon the painful nature of the case, the jury returned\\nthe following verdict, That deceased died from ex-\\nhaustion from want of food and the common necessa-\\nries of life also through want of medical aid.\\n37. Why would witness not go into the work-\\nhouse? you ask. Well, the poor seem to have a\\nprejudice against the workhouse which the rich have\\nnot for of course every one who takes a pension\\nfrom Government goes into the workhouse on a grand\\nscale a only the workhouses for the rich do not in-\\nvolve the idea of work, and should be called play-\\nhouses. But the poor like to die independently, it\\nappears perhaps if we made the play-houses for\\nthem pretty and pleasant enough, or gave them their\\n1 Please observe this statement, and think of it, and consider\\nhow it happens that a poor old woman will be ashamed to take\\na shilling a week from the country but no one is ashamed to\\ntake a pension of a thousand a year.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0058.jp2"}, "59": {"fulltext": "I. OF KINGS TREASURIES. 45\\npensions at home, and allowed them a little introduc-\\ntory peculation with the public money, their minds\\nmight be reconciled to the conditions. Meantime,\\nhere are the facts we make our relief either so in-\\nsulting to them, or so painful, that they rather die\\nthan take it at our hands or, for third alternative,\\nwe leave them so untaught and foolish that they\\nstarve like brute creatures, wild and dumb, not know-\\ning what to do, or what to ask. I say, you despise\\ncompassion if you did not, such a newspaper para-\\ngraph would be as impossible in a Christian country\\nas a deliberate assassination permitted in its public\\nstreets. 1 Christian did I say? Alas, if we were\\n1 I am heartily glad to see such a paper as the Pall Mall\\nGazette established for the power of the press in the hands\\nof highly educated men, in independent position, and of honest\\npurpose, may indeed become all that it has been hitherto vainly\\nvaunted to be. Its editor will therefore, I doubt not, pardon\\nme, in that, by very reason of my respect for the journal, I do\\nnot let pass unnoticed an article in its third number, page 5,\\nwhich was wrong in every word of it, with the intense wrong-\\nness which only an honest man can achieve who has taken a\\nfalse turn of thought in the outset, and is following it, regard-\\nless of consequences. It contained at the end this notable pas-\\nsage\\nThe bread of affliction, and the water of affliction aye,\\nand the bedstead and blankets of affliction, are the very utmost\\nthat the law ought to give to outcasts merely as outcasts. I\\nmerely put beside this expression of the gentlemanly mind of\\nEngland in 1865, a part of the message which Isaiah was ordered\\nto lift up his voice like a trumpet in declaring to the gentle-\\nmen of his day Ye fast for strife, and to smite with the fist\\nof wickedness. Is not this the fast that I have chosen, to deal\\nthy bread to the hungry, and that thou bring the poor that are\\ncast out (margin, afflicted to thy house The falsehood on\\nwhich the writer had mentally founded himself, as previously\\nstated by him, was this To confound the functions of the dis-\\npensers of the poor-rates with those of the dispensers of a char-", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0059.jp2"}, "60": {"fulltext": "46 SESAME AND LILIES.\\nbut wholesomely im-Christian, it would be impossi-\\nble it is our imaginary Christianity that helps us to\\ncommit these crimes, for we revel and luxuriate in our\\nfaith, for the lewd sensation of it dressing it up, like\\neverything else, in fiction. The dramatic Christianity\\nof the organ and aisle, of dawn-service and twilight-\\nrevival the Christianity which we do not fear to\\nmix the mockery of, pictorially, with our play about\\nthe devil, in our Satanellas, Roberts, Fausts\\nchanting hymns through traceried windows for back-\\nground effect, and artistically modulating the Dio\\nthrough variation on variation of mimicked prayer\\n(while we distribute tracts, next day, for the benefit\\nof uncultivated swearers, upon what we suppose to\\nbe the signification of the Third Commandment)\\nthis gas-lighted, and gas-inspired, Christianity, we are\\ntriumphant in, and draw back the hem of our robes\\nfrom the touch of the heretics who dispute it. But to\\ndo a piece of common Christian righteousness in a\\nplain English word or deed to make Christian law\\nany rule of life, and found one National act or hope\\nthereon, we know too well what our faith comes to\\nitable institution is a great and pernicious error. This sentence\\nis so accurately and exquisitely wrong, that its substance must\\nbe thus reversed in our minds before we can deal with any exist-\\ning problem of national distress. To understand that the dis-\\npensers of the poor-rates are the almoners of the nation, and\\nshould distribute its alms with a gentleness and freedom of\\nhand as much greater and franker than that possible to individ-\\nual charity, as the collective national wisdom and power may be\\nsupposed greater than those of any single person, is the founda-\\ntion of all law respecting pauperism. (Since this was written\\nthe Pall Mall Gazette has become a mere party paper like the\\nrest but it writes well, and does more good than mischief on\\nthe whole.)", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0060.jp2"}, "61": {"fulltext": "OF KINGS TREASURIES. 47\\nfor that You might sooner get lightning out of\\nincense smoke than true action or passion out of your\\nmodern English religion. You had better get rid of\\nthe smoke, and the organ pipes, both leave them,\\nand the Gothic windows, and the painted glass, to the\\nproperty man give up your carburetted hydrogen\\nghost in one healthy expiration, and look after Laz-\\narus at the doorstep. For there is a true Church\\nwherever one hand meets another helpfully, and that\\nis the only holy or Mother Church which ever was, or\\never shall be.\\n38. All these pleasures then, and all these virtues,\\nI repeat, you nationally despise. You have, indeed,\\nmen among you who do not by whose work, by\\nwhose strength, by whose life, by whose death, you\\nlive, and never thank them. Your wealth, your\\namusement, your pride, would all be alike impossible,\\nbut for those whom you scorn or forget. The police-\\nman, who is walking up and down the black lane all\\nnight to watch the guilt you have created there and\\nmay have his brains beaten out, and be maimed for\\nlife, at any moment, and never be thanked the sailor\\nwrestling with the sea s rage the quiet student por-\\ning over his book or his vial the common worker,\\nwithout praise, and nearly without bread, fulfilling his\\ntask as your horses drag your carts, hopeless, and\\nspurned of all these are the men by whom England\\nlives but they are not the nation they are only the\\nbody and nervous force of it, acting still from old\\nhabit in a convulsive perseverance, while the mind is\\ngone. Our National wish and purpose are only to be\\namused our National religion is the performance of\\nchurch ceremonies, and preaching of soporific truths\\n(or untruths) to keep the mob quietly at work, while", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0061.jp2"}, "62": {"fulltext": "48 SESAME AND LILIES.\\nwe amuse ourselves and the necessity for this amuse-\\nment is fastening on us, as a feverous disease of\\nparched throat and wandering eyes senseless, dis-\\nsolute, merciless. How literally that word Z)is-Ease,\\nthe Negation and possibility of Ease, expresses the\\nentire moral state of our English Industry and its\\nAmusements\\n39. When men are rightly occupied, their amuse-\\nment grows out of their work, as the color-petals out\\nof a fruitful flower when they are faithfully help-\\nful and compassionate, all their emotions become\\nsteady, deep, perpetual, and vivifying to the soul as\\nthe natural pulse to the body. But now, having no\\ntrue business, we pour our whole masculine energy\\ninto the false business of money-making and having\\nno true emotion, we must have false emotions dressed\\nup for us to play with, not innocently, as children\\nwith dolls, but guiltily and darkly, as the idolatrous\\nJews with their pictures on cavern walls, which men\\nhad to dig to detect. The justice we do not execute,\\nwe mimic in the novel and on the stage for the beauty\\nwe destroy in nature, we substitute the metamorphosis\\nof the pantomime, and (the human nature of us im-\\nperatively requiring awe and sorrow of some kind)\\nfor the noble grief we should have borne with our\\nfellows, and the pure tears we should have wept with\\nthem, we gloat over the pathos of the police court,\\nand gather the night-dew of the grave.\\n40. It is difficult to estimate the true significance\\nof these things the facts are frightful enough the\\nmeasure of national fault involved in them is perhaps\\nnot as great as it would at first seem. We permit, or\\ncause, thousands of deaths daily, but we mean no\\nharm we set fire to houses, and ravage peasants", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0062.jp2"}, "63": {"fulltext": "OF KINGS TREASURIES. 49\\nfields, yet we should be sorry to find we had injured\\nanybody. We are still kind at heart; still capable\\nof virtue, but only as children are. Chalmers, 1 at the\\nend of his long life, having had much power with the\\npublic, being plagued in some serious matter by a\\nreference to public opinion, uttered the impatient\\nexclamation, The public is just a great baby\\nAnd the reason that I have allowed all these graver\\nsubjects of thought to mix themselves up with an\\ninquiry into methods of reading, is that, the more I\\nsee of our national faults or miseries, the more they\\nresolve themselves into conditions of childish illiter-\\nateness and want of education in the most ordinary\\nhabits of thought. It is, I repeat, not vice, not selfish-\\nness, not dulness of brain, which we have to lament\\nbut an unreachable schoolboy s recklessness, only dif-\\nfering from the true schoolboy s in its incapacity of\\nbeing helped, because it acknowledges no master.\\n41. There is a curious type of us given in one of\\nthe lovely, neglected works of the last of our great\\npainters. 2 It is a drawing of Kirkby Lonsdale church-\\nyard, and of its brook, and valley, and hills, and\\nfolded morning sky beyond. And unmindful alike\\nof these, and of the dead who have left these for\\nother valleys and for other skies, a group of school-\\nboys have piled their little books upon a grave, to\\nstrike them off with stones. So, also, we play with\\nthe words of the dead that would teach us, and strike\\nThomas Chalmers [1780-1847] was a Scottish divine who\\nwas one of the earliest in the present age to make a large appli-\\ncation of the principles of Christianity to the great problems of\\npoverty and industrial society.]\\n2 J. M. W. Turner, of whose art Ruskin was a conspicuous\\ninterpreter.]", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0063.jp2"}, "64": {"fulltext": "50 SESAME AND LILIES.\\nthem far from us with our bitter, reckless will little\\nthinking that those leaves which the wind scatters had\\nbeen piled, not only upon a gravestone, but upon the\\nseal of an enchanted vault nay, the gate of a great\\ncity of sleeping kings, who would awake for us, and\\nwalk with us, if we knew but how to call them by\\ntherr names. How often, even if we lift the marble\\nentrance gate, do we but wander among those old\\nkings in their repose, and finger the robes they lie in,\\nand stir the crowns on their foreheads, and still they\\nare silent to us, and seem but a dusty imagery be-\\ncause we know not the incantation of the heart that\\nwould wake them which, if they once heard, they\\nwould start up to meet us in their power of long ago,\\nnarrowly to look upon us, and consider us and, as\\nthe fallen kings of Hades meet the newly fallen, say-\\ning, Art thou also become weak as we art thou\\nalso become one of us so would these kings, with\\ntheir undimmed, unshaken diadems, meet us, saying,\\nArt thou also become pure and mighty of heart as\\nwe art thou also become one of us\\n42. Mighty of heart, mighty of mind magnani-\\nmous to be this, is indeed to be great in life; to\\nbecome this increasingly, is, indeed, to advance in\\nlife, in life itself not in the trappings of it. My\\nfriends, do you remember that old Scythian custom,\\nwhen the head of a house died How he was dressed\\nin his finest dress, and set in his chariot, and carried\\nabout to his friends houses and each of them placed\\nat his table s head, and all feasted in his presence?\\nSuppose it were offered to you in plain words, as it\\nis offered to you in dire facts, that you should gain\\nthis Scythian honor, gradually, while you yet thought\\nyourself alive. Suppose the offer were this: You", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0064.jp2"}, "65": {"fulltext": "OF KINGS TREASURIES. 51\\nshall die slowly; your blood shall daily grow cold,\\nyour flesh petrify, your heart beat at last only as a\\nrusted group of iron valves. Your life shall fade\\nfrom you, and sink through the earth into the ice of\\nCaina but, day by day, your body shall be dressed\\nmore gaily, and set in higher chariots, and have more\\norders on its breast crowns on its head, if you wilL\\nMen shall bow before it, stare and shout round it,\\ncrowd after it up and down the streets build pal-\\naces for it, feast with it at their tables heads all the\\nnight long your soul shall stay enough within it to\\nknow what they do, and feel the weight of the golden\\ndress on its shoulders, and the furrow of the crown-edge\\non the skull no more. Would you take the offer,\\nverbally made by the death-angel Would the mean-\\nest among us take it, think you Yet practically and\\nverily we grasp at it, every one of us, in a measure\\nmany of us grasp at it in its fulness of horror. Every\\nman accepts it, who desires to advance in life without\\nknowing what life is who means only that he is to\\nget more horses, and more footmen, and more fortune,\\nand more public honor, and not more personal soul.\\nHe only is advancing in life, whose heart is getting\\nsofter, whose blood warmer, whose brain quicker,\\nwhose spirit is entering into Living 1 peace. And the\\nmen who have this life in them are the true lords or\\nkings of the earth they, and they only. All other\\nkingships, so far as they are true, are only the practi-\\ncal issue and expression of theirs if less than this,\\nthey are either dramatic royalties, costly shows, set\\noff, indeed, with real jewels instead of tinsel but\\nstill only the toys of nations or else, they are no roy-\\n1 to 5e (pp6vr)/j.a rod irvevfjLaTos (cor) teal elprivr). [Epistle to Ro-\\nmans viii. 6. To be spiritually minded is life and peace.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0065.jp2"}, "66": {"fulltext": "52 SESAME AND LILIES.\\nalties at all, but tyrannies, or the mere active and\\npractical issue of national folly for which reason I\\nhave said of them elsewhere, Visible governments\\nare the toys of some nations, the diseases of others,\\nthe harness of some, the burdens of more.\\n43. But I have no words for the wonder with which\\nI hear Kinghood still spoken of, even among thought-\\nful men, as if governed nations were a personal pro-\\nperty, and might be bought and sold, or otherwise\\nacquired, as sheep, of whose flesh their king was to\\nfeed, and whose fleece he was to gather as if Achilles\\nindignant epithet of base kings, people-eating, were\\nthe constant and proper title of all monarchs; and en-\\nlargement of a king s dominion meant the same thing\\nas the increase of a private man s estate Kings who\\nthink so, however powerful, can no more be the true\\nkings of the nation than gadflies are the kings of a\\nhorse they suck it, and may drive it wild, but do not\\nguide it. They, and their courts, and their armies\\nare, if one could see clearly, only a large species of\\nmarsh mosquito, with bayonet proboscis and melodi-\\nous, band-mastered trumpeting, in the summer air;\\nthe twilight being, perhaps, sometimes fairer, but\\nhardly more wholesome, for its glittering mists of\\nmidge companies. The true kings, meanwhile, rule\\nquietly, if at all, and hate ruling too many of them\\nmake il gran rifiuto and if they do not, the mob,\\nas soon as they are likely to become useful to it, is\\npretty sure to make its gran rifiuto of them.\\na The Great Refusal. See Longfellow s translation of Dante,\\nInferno, iii. 59, 60.\\nI looked and I beheld the shade of him\\nWho made through cowardice the great refusal.\\nThe person thus characterized by Dante is held to be Pope\\nCelestine, who abdicated the papal office.]", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0066.jp2"}, "67": {"fulltext": "OF KINGS TREASURIES. 53\\n44. Yet the visible king may also be a true one,\\nsome day, if ever day comes when he will estimate his\\ndominion by the force of it, not the geographical\\nboundaries. It matters very little whether Trent cuts\\nyou a cantel out here, or Rhine rounds you a castle\\nless there. But it does matter to you, king of men,\\nwhether you can verily say to this man Go, and\\nhe goeth and to another, Come, and he cometh.\\nWhether you can turn your people, as you can Trent\\nand where it is that you bid them come, and where\\ngo. It matters to you, king of men, whether your\\npeople hate you, and die by you, or love you, and live\\nby you. You may measure your dominion by multi-\\ntudes, better than by miles; and count degrees of\\nlove-latitude, not from, but to, a wonderfully warm and\\ninfinite equator.\\n45. Measure nay, you cannot measure. Who\\nshall measure the difference between the power of\\nthose who do and teach, and who are greatest in\\nthe kingdoms of earth, as of heaven and the power\\nof those who undo, and consume whose power, at\\nthe fullest, is only the power of the moth and the\\nrust Strange to think how the Moth-kings lay up\\ntreasures for the moth and the Rust-kings, who are\\nto their people s strength as rust to armor, lay up\\ntreasures for the rust and the Robber-kings, treasures\\nfor the robber but how few kings have ever laid up\\ntreasures that needed no guarding treasures of which,\\nthe more thieves there were, the better Broidered\\nrobe, only to be rent helm and sword, only to be\\ndimmed; jewel and gold, only to be scattered; there\\nhave been three kinds of kings who have gathered\\njthese. Suppose there ever should arise a Fourth order\\nof kings, who had read, in some obscure writing of", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0067.jp2"}, "68": {"fulltext": "54 SESAME AND LILIES.\\nlong ago, that there was a Fourth kind of treasure,\\nwhich the jewel and gold could not equal, neither\\nshould it be valued with pure gold. A web made fair\\nin the weaving, by Athena s shuttle an armor, forged\\nin divine fire by Vulcanian force a gold to be mined\\nin the very sun s red heart, where he sets over the\\nDelphian cliffs deep-pictured tissue impenetra-\\nble armor potable gold the three great Angels\\nof Conduct, Toil, and Thought, still calling to us, and\\nwaiting at the posts of our doors, to lead us, with their\\nwinged power, and guide us, with their unerring eyes,\\nby the path which no fowl knoweth, and which the\\nvulture s eye has not seen Suppose kings should\\never arise, who heard and believed this word, and at\\nlast gathered and brought forth treasures of Wis-\\ndom for their people\\n46. Think what an amazing business that would\\nbe How inconceivable, in the state of our present\\nnational wisdom That we should bring up our\\npeasants to a book exercise instead of a bayonet exer-\\ncise organize, drill, maintain with pay, and good\\ngeneralship, armies of thinkers, instead of armies of\\nstabbers find national amusement in reading-rooms\\nas rifle-grounds give prizes for a fair shot at a fact,\\nas well as for a leaden splash on a target. What an\\nabsurd idea it seems, put fairly in words, that the\\nwealth of the capitalists of civilized nations should\\never come to support literature instead of war\\n47. Have yet patience with me, while I read you a\\nsingle sentence out of the only book, properly to be\\ncalled a book, 1 that I have yet written myself, the one\\nthat will stand (if anything stand) surest and longest\\nof all work of mine\\nl l Unto this Last in the essay entitled Ad Valorem.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0068.jp2"}, "69": {"fulltext": "OF KINGS TREASURIES. 55\\nIt is one very awful form of the operation of wealth in\\nEurope that it is entirely capitalists wealth which supports\\nunjust wars. Just wars do not need so much money to\\nsupport them for most of the men who wage such, wage\\nthem gratis hut for an unjust war, men s bodies and souls\\nhave both to be bought and the best tools of war for them\\nbesides, which makes such war costly to the maximum not\\nto speak of the cost of base fear, and angry suspicion, be-\\ntween nations which have not grace nor honesty enough in\\nall their multitudes to buy an hour s peace of mind with\\nas, at present, France and England, purchasing of each\\nother ten millions sterling worth of consternation, annually\\n(a remarkably light crop, half thorns and half aspen leaves,\\nsown, reaped, and granaried by the science of the modern\\npolitical economist, teaching covetousness instead of truth).\\nAnd, all unjust war being supportable, if not by pillage of the\\nenemy, only by loans from capitalists, these loans are repaid\\nby subsequent taxation of the people, who appear to have\\nno will in the matter, the capitalists will being the primary\\nroot of the war but its real root is the covetousness of the\\nwhole nation, rendering it incapable of faith, frankness, or\\njustice, and bringing about, therefore, in due time, his own\\nseparate loss and punishment to each person.\\n48. France and England literally, observe, buy\\npanic of each other they pay, each of them, for ten\\nthousand-thousand pounds worth of terror, a year.\\nNow suppose, instead of buying these ten millions\\nworth of panic annually, they made up their minds to\\nbe at peace with each other, and buy ten millions\\nworth of knowledge annually and that each nation\\nspent its ten thousand-thousand pounds a year in\\nfounding royal libraries, royal art galleries, royal\\nmuseums, royal gardens, and places of rest. Might\\nit not be better somewhat for both French and Eng-\\nlish?", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0069.jp2"}, "70": {"fulltext": "56 SESAME AND LILIES.\\n49. It will be long, yet, before that comes to pass.\\nNevertheless, I hope it will not be long before royal\\nor national libraries will be founded in every con-\\nsiderable city, with a royal series of books in them\\nthe same series in every one of them, chosen books,\\nthe best in every kind, prepared for that national\\nseries in the most perfect way possible; their text\\nprinted all on leaves of equal size, broad of margin,\\nand divided into pleasant volumes, light in the hand,\\nbeautiful, and strong, and thorough as examples of\\nbinders work and that these great libraries will be\\naccessible to all clean and orderly persons at all times\\nof the day and evening strict law being enforced for\\nthis cleanliness and quietness.\\n50. I could shape for you other plans, for art gal-\\nleries, and for natural history galleries, and for many\\nprecious many, it seems to me, needful things\\nbut this book plan is the easiest and needfullest, and\\nwould prove a considerable tonic to what we call our\\nBritish Constitution, which has fallen dropsical of late,\\nand has an evil thirst, and evil hunger, and wants\\nhealthier feeding. You have got its corn laws repealed\\nfor it try if you cannot get corn laws established for\\nit, dealing in a better bread; bread made of that\\nold enchanted Arabian grain, the Sesame, which opens\\ndoors; doors, not of robbers but of Kings Trea-\\nsuries.\\nNote to 8 30.\\nRespecting the increase of rent by the deaths of the\\npoor, for evidence of which, see the preface to the\\nMedical Officer s Report to the Privy Council, just\\npublished, there are suggestions in its preface which", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0070.jp2"}, "71": {"fulltext": "OF KINGS TREASURIES. 57\\nwill make some stir among us, I fancy, respecting\\nwhich let me note these points following\\nThere are two theories on the subject of land now\\nabroad, and in contention both false.\\nThe first is that, by Heavenly law, there have\\nalways existed, and must continue to exist, a certain\\nnumber of hereditarily sacred ^persons to whom the\\nearth, air, and water of the world belong, as personal\\nproperty of which earth, air, and water, these per-\\nsons may, at their pleasure, permit, or forbid, the rest\\nof the human race to eat, to breathe, or to drink.\\nThis theory is not for many years longer tenable.\\nThe adverse theory is that a division of the land of\\nthe world among the mob of the world would immedi-\\nately elevate the said mob into sacred personages\\nthat houses would then build themselves, and corn\\ngrow of itself and that everybody would be able to\\nlive, without doing any work for his living. This\\ntheory would also be found highly untenable in prac-\\ntice.\\nIt will, however, require some rough experiments\\nand rougher catastrophes, before the generality of\\npersons will be convinced that no law concerning any-\\nthing least of all concerning land, for either hold-\\ning or dividing it, or renting it high, or renting it low\\nwould be of the smallest ultimate use to the people,\\nso long as the general contest for life, and for the\\nmeans of life, remains one of mere brutal competition.\\nThat contest, in an unprincipled nation, will take one\\ndeadly form or another, whatever laws you make\\nagainst it. For instance, it would be an entirely\\nwholesome law for England, if it could be carried,\\nthat maximum limits should be assigned to incomes\\naccording to classes and that every nobleman s in-", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0071.jp2"}, "72": {"fulltext": "58 SESAME AND LILIES,\\ncome should be paid to him as a fixed salary or pen-\\nsion by the nation and not squeezed by him in vari-\\nable sums, at discretion, out of the tenants of his land.\\nBut if you could get such a law passed to-morrow, and\\nif, which would be farther necessary, you could fix the\\nvalue of the assigned incomes by making a given\\nweight of pure bread for a given sum, a twelvemonth\\nwould not pass before another currency would have\\nbeen tacitly established, and the power of accumu-\\nlated wealth would have reasserted itself in some\\nother article, or some other imaginary sign. There is\\nonly one cure for public distress and that is public\\neducation, directed to make men thoughtful, merciful,\\nand just. There are, indeed, many laws conceivable\\nwhich would gradually better and strengthen the\\nnational temper; but, for the most part, they are\\nsuch as the national temper must be much bettered\\nbefore it would bear. A nation in its youth may be\\nhelped by laws, as a weak child by back-boards, but\\nwhen it is old it cannot that way strengthen its\\ncrooked spine.\\nAnd besides the problem of land, at its worst, is a\\nbye one distribute the earth as you will, the princi-\\npal question remains inexorable, who is to dig it\\nWhich of us, in brief word, is to do the hard and\\ndirty work for the rest and for what pay Who\\nis to do the pleasant and clean work, and for what\\npay Who is to do no work, and for what pay\\nAnd there are curious moral and religious questions\\nconnected with these. How far is it lawful to suck a\\nportion of the soul out of a great many persons, in\\norder to put the abstracted psychical quantities to-\\ngether and make one very beautiful or ideal soul If\\nwe had to deal with mere blood instead of spirit (and", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0072.jp2"}, "73": {"fulltext": "OF KINGS TREASURIES. 59\\nthe thing might literally be done as it has been\\ndone with infants before now), so that it were pos-\\nsible by taking a certain quantity of blood from the\\narms of a given number of the mob, and putting it all\\ninto one person, to make a more azure-blooded gentle-\\nman of him, the thing would of course be managed\\nbut secretly, I should conceive. But now, because it\\nis brain and soul that we abstract, not visible blood,\\nit can be done quite openly, and we live, we gentle-\\nmen, on delicatest prey, after the manner of weasels\\nthat is to say, we keep a certain number of clowns\\ndigging and ditching, and generally stupefied, in order\\nthat we, being fed gratis, may have all the thinking\\nand feeling to ourselves. Yet there is a great deal to\\nbe said for this. A highly bred and trained English,\\nFrench, Austrian, or Italian gentleman (much more\\na lady) is a great production, a better production\\nthan most statues being beautifully colored as well\\nas shaped, and plus all the brains a glorious thing to\\nlook at, a wonderful thing to talk to and you cannot\\nhave it, any more than a pyramid or a church, but by\\nsacrifice of much contributed life. And it is, per-\\nhaps, better to build a beautiful human creature than\\na beautiful dome or steeple and more delightful to\\nlook up reverently to a creature far above us, than to\\na wall only the beautiful human creature will have\\nsome duties to do in return duties of living belfry\\nand rampart of which presently.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0073.jp2"}, "74": {"fulltext": "LECTURE II. LILIES.\\nOF queens gardens.\\nBe thou glad, oh thirsting Desert let the desert be made cheer-\\nful, and bloom as the lily and the barren places of Jordan shall run\\nwild with wood. Isaiah xxxv. i. (Septuagint).\\n51. It will, perhaps, be well, as this Lecture is the\\nsequel of one previously given, that I should shortly\\nstate to you my general intention in both. The ques-\\ntions specially proposed to you in the first, namely,\\nHow and What to Read, rose out of a far deeper one,\\nwhich it was my endeavor to make you propose ear-\\nnestly to yourselves, namely, Why to Read. I want\\nyou to feel, with me, that whatever advantage we pos-\\nsess in the present day in the diffusion of education\\nand of literature, can Only be rightly used by any of us\\nwhen we have apprehended clearly what education is\\nto lead to, and literature to teach. I wish you to see\\nthat both well-directed moral training and well-chosen\\nreading lead to the possession of a power over the ill-\\nguided and illiterate, which is, according to the mea-\\nsure of it, in the truest sense, kingly conferring indeed\\nthe purest kingship that can exist among men: too\\nmany other kingships (however distinguished by visi-\\nble insignia or material power) being either spectral,\\nor tyrannous spectral that is to say, aspects and\\nshadows only of royalty, hollow as death, and which\\nonly the likeness of a kingly crown have on or else\\ntyrannous that is to say, substituting their own will", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0074.jp2"}, "75": {"fulltext": "OF QUEENS GARDENS. 61\\nfor the law of justice and love by which all true kings\\nrule.\\n52. There is, then, I repeat and as I want to leave\\nthis idea with you, I begin with it, and shall end with\\nit\u00e2\u0080\u0094 -only one pure kind of kingship an inevitable and\\neternal kind, crowned or not the kingship, namely,\\nwhich consists in a stronger moral state, and a truer\\nthoughtful state, than that of others; enabling you,\\ntherefore, to guide, or to raise them. Observe that\\nword State we have got into a loose way of using\\nit. It means literally the standing and stability of a\\nthing and you have the full force of it in the derived\\nword statue the immovable thing. A king s\\nmajesty or state, then, and the right of his kingdom\\nto be called a state, depends on the movelessness of\\nboth without tremor, without quiver of balance\\nestablished and enthroned upon a foundation of eternal\\nlaw which nothing can alter, nor overthrow.\\n53. Believing that all literature and all education\\nare only useful so far as they tend to confirm this\\ncalm, beneficent, and therefore kingly, power, first,\\nover ourselves, and, through ourselves, over all around\\nus, I am now going to ask you to consider with me,\\nfarther, what special portion or kind of this royal\\nauthority, arising out of noble education, may rightly\\nbe possessed by women and how far they also are\\ncalled to a true queenly power, not in their house-\\nholds merely, but over all within their sphere. And\\nin what sense, if they rightly understood and exercised\\nthis royal or gracious influence, the order and beauty\\ninduced by such benignant power would justify us in\\nspeaking of the territories over which each of them\\nreigned, as Queens Gardens.\\n54. And here, in the very outset, we are met by a", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0075.jp2"}, "76": {"fulltext": "62 SESAME AND LILIES.\\nfar deeper question, which strange though this may\\nseem remains among many of us yet quite unde-\\ncided, in spite of its infinite importance.\\nWe cannot determine what the queenly power of\\nwomen should be, until we are agreed what their ordi-\\nnary power should be. We cannot consider how\\neducation may fit them for any widely extending duty,\\nuntil we are agreed what is their true constant duty.\\nAnd there never was a time when wilder words were\\nspoken, or more vain imagination permitted, respect-\\ning this question quite vital to all social happiness.\\nThe relations of the womanly to the manly nature,\\ntheir different capacities of intellect or of virtue, seem\\nnever to have been yet estimated with entire consent.\\nWe hear of the mission and of the rights of\\nWoman, as if these could ever be separate from the\\nmission and the rights of Man as if she and her\\nlord were creatures of independent kind, and of irre-\\nconcilable claim. This, at least, is wrong. And not\\nless wrong perhaps even more foolishly wrong (for\\nI will anticipate thus far what I hope to prove) is\\nthe idea that woman is only the shadow and attendant\\nimage of her lord, owing him a thoughtless and servile\\nobedience, and supported altogether in her weakness,\\nby the preeminence of his fortitude.\\nThis, I say, is the most foolish of all errors respect-\\ning her who was made to be the helpmate of man. As\\nif he could be helped effectively by a shadow, or\\nworthily by a slave\\n55. Let us try, then, whether we cannot get at some\\nclear and harmonious idea (it must be harmonious if\\nit is true) of what womanly mind and virtue are in\\npower and office, with respect to man s and how their\\nrelations, rightly accepted, aid, and increase, the vigor,\\nand honor, and authority of both.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0076.jp2"}, "77": {"fulltext": "OF QUEENS 9 GARDENS. 63\\nAnd now I must repeat one thing I said in the last\\nlecture namely, that the first use of education was to\\nenable us to consult with the wisest and the greatest\\nmen on all points of earnest difficulty. That to use\\nbooks rightly, was to go to them for help to appeal\\nto them when our own knowledge and power of thought\\nfailed to be led by them into wider sight purer\\nconception than our own, and receive from them the\\nunited sentence of the judges and councils of all time,\\nagainst our solitary and unstable opinion.\\nLet us do this now. Let us see whether the greatest,\\nthe wisest, the purest-hearted of all ages are agreed in\\nany wise on this point let us hear the testimony they\\nhave left respecting what they held to be the true\\ndignity of woman, and her mode of help to man.\\n56. And first let us take Shakespeare.\\nNote broadly in the outset, Shakespeare has no\\nheroes he has only heroines. There is not one\\nentirely heroic figure in all his plays, except the slight\\nsketch of Henry the Fifth, exaggerated for the pur-\\nposes of the stage and the still slighter Valentine in\\nThe Two Gentlemen of Verona. In his labored and\\nperfect plays you have no hero. Othello would have\\nbeen one, if his simplicity had not been so great as to\\nleave him the prey of every base practice round him\\nbut he is the only example even approximating to the\\nheroic type. Coriolanus Caesar Antony stand in\\nflawed strength, and fall by their vanities Hamlet\\nis indolent, and drowsily speculative Romeo an impa-\\ntient boy the Merchant of Venice languidly submis-\\nsive to adverse fortune Kent, in King Lear, is en-\\ntirely noble at heart, but too rough and unpolished to\\nbe of true use at the critical time, and he sinks into the\\noffice of a servant only. Orlando, no less noble, is yet", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0077.jp2"}, "78": {"fulltext": "64 SESAME AND LILIES.\\nthe despairing toy of chance, followed, comforted,\\nsaved, by Rosalind. Whereas there is hardly a play\\nthat has not a perfect woman in it, steadfast in grave\\nhope, and errorless purpose Cordelia, Desdemona,\\nIsabella, Hermione, Imogen, Queen Catherine, Perdita,\\nSylvia, Viola, Rosalind, Helena, and last, and perhaps\\nloveliest, Virgilia, are all faultless conceived in the\\nhighest heroic type of humanity.\\n57. Then observe, secondly,\\nThe catastrophe of every play is caused always by\\nthe folly or fault of a man the redemption, if there\\nbe any, is by the wisdom and virtue of a woman, and,\\nfailing that, there is none. The catastrophe of King\\nLear is owing to his own want of judgment, his impa-\\ntient vanity, his misunderstanding of his children the\\nvirtue of his one true daughter would have saved him\\nfrom all the injuries of the others, unless he had cast\\nher away from him as it is, she all but saves him.\\nOf Othello I need not trace the tale nor the one\\nweakness of his so mighty love nor the inferiority\\nof his perceptive intellect to that even of the second\\nwoman character in the play, the Emilia who dies in\\nwild testimony against his error\\nOh, murderous coxcomb what should such a fool\\nDo with so good a wife\\nIn Romeo and Juliet, the wise and brave strat-\\nagem of the wife is brought to ruinous issue by the\\nreckless impatience of her husband. In The Win-\\nter s Tale, and in Cymbeline, the happiness and\\nexistence of two princely households, lost through\\nlong years, and imperilled to the death by the folly\\nand obstinacy of the husbands, are redeemed at last\\nby the queenly patience and wisdom of the wives.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0078.jp2"}, "79": {"fulltext": "OF QUEENS GARDENS. 65\\nIn Measure for Measure, the foul injustice of the\\njudge, and the foul cowardice of the brother, are\\nopposed to the victorious truth and adamantine purity\\nof a woman. In Coriolanus, the mother s counsel,\\nacted upon in time, would have saved her son from all\\nevil his momentary f orgetf ulness of it is his ruin her\\nprayer, at last, granted, saves him not, indeed, from\\ndeath, but from the curse of living as the destroyer of\\nhis country.\\nAnd what shall I say of Julia, constant against the\\nfickleness of a lover who is a mere wicked child\\nof Helena, against the petulance and insult of a care-\\nless youth of the patience of Hero, the passion of\\nBeatrice, and the calmly devoted wisdom of the un-\\nlessoned girl, who appears among the helplessness,\\nthe blindness, and the vindictive passions of men, as\\na gentle angel, bringing courage and safety by her\\npresence, and defeating the worst malignities of crime\\nby what women are fancied most to fail in, preci-\\nsion and accuracy of thought.\\n58. Observe, further, among all the principal fig-\\nures in Shakespeare s plays, there is only one weak\\nwoman Ophelia and it is because she fails Ham-\\nlet at the critical moment, and is not, and cannot in\\nher nature be, a guide to him when he needs her\\nmost, that all the bitter catastrophe follows. Finally,\\nthough there are three wicked women among the\\nprincipal figures, Lady Macbeth, Regan, and Goneril,\\nthey are felt at once to be frightful exceptions to the\\nordinary laws of life fatal in their influence also, in\\nproportion to the power for good which they have\\nabandoned.\\nSuch, in broad light, is Shakespeare s testimony to\\nthe position and character of women in human life.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0079.jp2"}, "80": {"fulltext": "66 SESAME AND LILIES.\\nHe represents them as infallibly faithful and wise\\ncounsellors, incorruptibly just and pure examples,\\nstrong always to sanctify, even when they cannot\\nsave.\\n59. Not as in any wise comparable in knowledge\\nof the nature of man, still less in his understand-\\ning of the causes and courses of fate, but only as\\nthe writer who has given us the broadest view of the\\nconditions and modes of ordinary thought in modern\\nsociety, I ask you next to receive the witness of Wal-\\nter Scott.\\nI put aside his merely romantic prose writings as\\nof no value, and though the early romantic poetry is\\nvery beautiful, its testimony is of no weight, other\\nthan that of a boy s ideal. But his true works, stud-\\nied from Scottish life, bear a true witness; and, in\\nthe whole range of these, there are but three men who\\nreach the heroic type 1 Dandie Dinmont, Rob Roy,\\nand Claverhouse of these, one is a border farmer\\nanother a freebooter; the third a soldier in a bad\\ncause. And these touch the ideal of heroism only\\nin their courage and faith, together with a strong,\\nbut uncultivated, or mistakenly applied, intellectual\\npower; while his younger men are the gentlemanly\\nplaythings of fantastic fortune, and only by aid (or\\n1 I ought, in order to make this assertion fully understood,\\nto have noted the various weaknesses which lower the ideal of\\nother great characters of men in the Waverley novels the\\nselfishness and narrowness of thought in Redgauntlet, the weak\\nreligious enthusiasm in Edward Glendinning, and the like; and\\nI ought to have noticed that there are several quite perfect\\ncharacters sketched sometimes in the backgrounds; three let\\nus accept joyously this courtesy to England and her soldiers\\nare English officers: Colonel Gardiner, Colonel Talbot, and\\nColonel Mannering.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0080.jp2"}, "81": {"fulltext": "OF QUEENS GARDENS. 67\\naccident) of that fortune, survive, not vanquish, the\\ntrials they involuntarily sustain. Of any disciplined,\\nor consistent character, earnest in a purpose wisely\\nconceived, or dealing with forms of hostile evil, defi-\\nnitely challenged and resolutely subdued, there is no\\ntrace in his conceptions of young men. Whereas in\\nhis imaginations of women, in the characters of\\nEllen Douglas, of Flora Maclvor, Rose Bradwardine,\\nCatherine Seyton, Diana Vernon, Lilias Redgauntlet,\\nAlice Bridgenorth, Alice Lee, and Jeanie Deans,\\nwith endless varieties of grace, tenderness, and intel-\\nlectual power, we find in all a quite infallible sense\\nof dignity and justice a fearless, instant, and untir-\\ning self-sacrifice, to even the appearance of duty, much\\nmore to its real claims and, finally, a patient wisdom\\nof deeply restrained affection, which does infinitely\\nmore than protect its objects from a momentary\\nerror; it gradually forms, animates, and exalts the\\ncharacters of the unworthy lovers, until, at the close\\nof the tale, we are just able, and no more, to take\\npatience in hearing of their unmerited success.\\nSo that, in all cases, with Scott as with Shake-\\nspeare, it is the woman who watches over, teaches,\\nand guides the youth it is never, by any chance, the\\nyouth who watches over, or educates, his mistress.\\n60. Next, take, though more briefly, graver testi-\\nmony that of the great Italians and Greeks. You\\nknow well the plan of Dante s great poem that it\\nis a love-poem to his dead lady a song of praise for\\nher watch over his soul. Stooping only to pity, never\\nto love, she yet saves him from destruction saves\\nhim from hell. He is going eternally astray in de-\\nspair she comes down from heaven to his help, and\\nthroughout the ascents of Paradise is his teacher, in-", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0081.jp2"}, "82": {"fulltext": "68 SESAME AND LILIES.\\nterpreting for him the most difficult truths, divine\\nand human and leading him, with rebuke upon re-\\nbuke, from star to star.\\nI do not insist upon Dante s conception if I began,\\nI could not cease besides, you might think this\\na wild imagination of one poet s heart. So I will\\nrather read to you a few verses of the deliberate writ-\\ning of a knight of Pisa to his living lady, wholly\\ncharacteristic of the feeling of all the noblest men of\\nthe thirteenth, or early fourteenth, century, preserved\\namong many other such records of knightly honor\\nand love, which Dante Rossetti has gathered for us\\nfrom among the early Italian poets.\\nFor lo thy law is passed\\nThat this my love should manifestly be\\nTo serve and honor thee:\\nAnd so I do and my delight is full,\\nAccepted for the servant of thy rule.\\nWithout almost, I am all rapturous,\\nSince thus my will was set:\\nTo serve, thou flower of joy, thine excellence\\nNor ever seems it anything could rouse\\nA pain or a regret.\\nBut on thee dwells my every thought and sense;\\nConsidering that from thee all virtues spread\\nAs from a fountain head,\\nThat in thy gift is wisdom s best avail,\\nAnd honor without fail;\\nWith whom each sovereign good dwells separate,\\nFulfilling the perfection of thy state.\\nLady, since I conceived\\nThy pleasurable aspect in my heart,\\nMy life has been apart\\nIn shining brightness and the place of truth;\\nWhich till that time, good sooth,\\nGroped among shadows in a darken d place,\\nWhere many hours and days", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0082.jp2"}, "83": {"fulltext": "OF QUEENS GARDENS. 69\\nIt hardly ever had remember d good.\\nBut now my servitude\\nIs thine, and I am full of joy and rest.\\nA man from a wild beast\\nThou madest me, since for thy love I lived.\\n61. You may think, perhaps, a Greek knight would\\nhave had a lower estimate of women than this Chris-\\ntian lover. His spiritual subjection to them was indeed\\nnot so absolute but as regards their own personal\\ncharacter, it was only because you could not have fol-\\nlowed me so easily, that I did not take the Greek\\nwomen instead of Shakespeare s and instance, for\\nchief ideal types of human beauty and faith, the\\nsimple mother s and wife s heart of Andromache the\\ndivine, yet rejected wisdom of Cassandra the play-\\nful kindness and simple princess-life of happy Nau-\\nsicaa the housewifely calm of that of Penelope, with\\nits watch upon the sea the ever patient, fearless,\\nhopelessly devoted piety of the sister and daughter,\\nin Antigone the bowing down of Iphigenia, lamb-\\nlike and silent; and, finally, the expectation of the\\nresurrection, made clear to the soul of the Greeks in\\nthe return from her grave of that Alcestis, who, to\\nsave her husband, had passed calmly through the bit-\\nterness of death.\\n62. Now I could multiply witness upon witness of\\nthis kind upon you if I had time. I would take\\nChaucer, and show you why he wrote a Legend of\\nGood Women; but no Legend of Good Men. I\\nwould take Spenser, and show you how all his fairy\\nknights are sometimes deceived and sometimes van-\\nquished but the soul of Una is never darkened, and\\nthe spear of Britomart is never broken. Nay, I could\\ngo back into the mythical teaching of the most an-", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0083.jp2"}, "84": {"fulltext": "70 SESAME AND LILIES.\\ncient times, and show you how the great people by\\none of whose princesses, it was appointed that the Law-\\ngiver of all the earth should be educated, rather than\\nby his own kindred how that great Egyptian peo-\\nple, wisest then of nations, gave to their Spirit of\\nWisdom the form of a woman and into her hand,\\nfor a symbol, the weaver s shuttle and how the name\\nand the form of that spirit, adopted, believed, and\\nobeyed by the Greeks, became that Athena of the olive-\\nhelm, and cloudy shield, to faith in whom you owe,\\ndown to this date, whatever you hold most precious\\nin art, in literature, or in types of national virtue.\\n63. But I will not wander into this distant and\\nmythical element I will only ask you to give its legit-\\nimate value to the testimony of these great poets and\\nmen of the world, consistent, as you see it is, on\\nthis head. I will ask you whether it can be supposed\\nthat these men, in the main work of their lives, are\\namusing themselves with a fictitious and idle view of\\nthe relations between man and woman nay, worse\\nthan fictitious or idle for a thing may be imaginary,\\nyet desirable, if it were possible but this, their ideal\\nof woman, is, according to our common idea of the\\nmarriage relation, wholly undesirable. The woman,\\nwe say, is not to guide, nor even to think for herself.\\nThe man is always to be the wiser he is to be the\\nthinker, the ruler, the superior in knowledge and dis-\\ncretion, as in power.\\n64. Is it not somewhat important to make up our\\nminds on this matter Are all these great men mis-\\ntaken, or are we Are Shakespeare and iEschylus,\\nDante and Homer, merely dressing dolls for us or,\\nworse than dolls, unnatural visions, the realization of\\nwhich, were it possible, would bring anarchy into all", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0084.jp2"}, "85": {"fulltext": "OF QUEENS GARDENS. 71\\nhouseholds and ruin into all affections Nay, if you\\ncan suppose this, take lastly the evidence of facts\\ngiven by the human heart itself. In all Christian\\nages which have been remarkable for their purity of\\nprogress, there has been absolute yielding of obedient\\ndevotion, by the lover, to his mistress. I say obedi-\\nent not merely enthusiastic and worshipping in\\nimagination, but entirely subject, receiving from the\\nbeloved woman, however young, not only the encour-\\nagement, the praise, and the reward of all toil, but,\\nso far as any choice is open, or any question difficult\\nof decision, the direction of all toil. That chivalry,\\nto the abuse and dishonor of which are attributable\\nprimarily whatever is cruel in war, unjust in peace,\\nor corrupt and ignoble in domestic relations and to\\nthe original purity and power of which we owe the\\ndefence alike of faith, of law, and of love that\\nchivalry, I say, in its very first conception of honor-\\nable life assumes the subjection of the young knight\\nto the command should it even be the command in\\ncaprice of his lady. It assumes this, because its\\nmasters knew that the first and necessary impulse of\\nevery truly taught and knightly heart is this of blind\\nservice to its lady that where that true faith and cap-\\ntivity are not, all wayward and wicked passion must\\nbe and that in this rapturous obedience to the single\\nlove of his youth is the sanctification of all man s\\nstrength, and the continuance of all his purposes.\\nAnd this, not because such obedience would be safe,\\nor honorable, were it ever rendered to the unworthy\\nbut because it ought to be impossible for every noble\\nyouth it is impossible for every one rightly trained\\nto love any one whose gentle counsel he cannot\\ntrust, or whose prayerful command he can hesitate to\\nobey.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0085.jp2"}, "86": {"fulltext": "72 SESAME AND LILIES.\\n65. I do not insist by any farther argument on\\nthis, for I think it should commend itself at once to\\nyour knowledge of what has been, and to your feeling\\nof what should be. You cannot think that the buck-\\nling on of the knight s armor by his lady s hand was\\na mere caprice of romantic fashion. It is the type of\\nan eternal truth that the soul s armor is never well\\nset to the heart unless a woman s hand has braced it\\nand it is only when she braces it loosely that the\\nhonor of manhood fails. Know you not those lovely\\nlines I would they were learned by all youthful\\nladies of England\\nAh, wasteful woman she who may\\nOn her sweet self set her own price,\\nKnowing he cannot choose but pay\\nHow has she cheapen d Paradise\\nHow given for nought her priceless gift,\\nHow spoiled the bread and spilled the wine,\\nWhich, spent with due respective thrift,\\nHad made brutes men, and men divine x\\n66. Thus much, then, respecting the relations of\\nlovers I believe you will accept. But what we too\\noften doubt is the fitness of the continuance of such a\\nrelation throughout the whole of human life. We think\\nit right in the lover and mistress, not in the husband\\nand wife. That is to say, we think that a reverent and\\ntender duty is due to one whose affection we still doubt,\\nand whose character we as yet do but partially and\\ndistantly discern and that this reverence and duty\\nare to be withdrawn, when the affection has become\\n1 Coventry Patmore [The Angel in the House You cannot\\nread him too often or too carefully; as far as I know, he is the\\nonly living poet who always strengthens and purines; the others\\nsometimes darken and nearly always depress, and discourage the\\nimagination they deeply seize.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0086.jp2"}, "87": {"fulltext": "OF QUEENS GARDENS. 73\\nwholly and limitlessly our own, and the character has\\nbeen so sifted and tried that we fear not to entrust it\\nwith the happiness of our lives. Do you not see how\\nignoble this is, as well as how unreasonable Do you\\nnot feel that marriage when it is marriage at all\\nis only the seal which marks the vowed transition of\\ntemporary into untiring service, and of fitful into\\neternal love?\\n67. But how, you will ask, is the idea of this guid-\\ning function of the woman reconcilable with a true\\nwifely subjection Simply in that it is a guiding,\\nnot a determining function. Let me try to show you\\nbriefly how these powers seem to be rightly distin-\\nguishable.\\nWe are foolish, and without excuse foolish, in speak-\\ning of the superiority of one sex to the other, as if\\nthey could be compared in similar things. Each has\\nwhat the other has not each completes the other,\\nand is completed by the other they are in nothing\\nalike, and the happiness and perfection of both de-\\npends on each asking and receiving from the other\\nwhat the other only can give.\\n68. Now their separate characters are briefly these.\\nThe man s power is active, progressive, defensive.\\nHe is eminently the doer, the creator, the discoverer,\\nthe defender. His intellect is for speculation and in-\\nvention his energy for adventure, for war, and for\\nconquest wherever war is just, wherever conquest\\nnecessary. But the woman s power is for rule, not\\nfor battle, and her intellect is not for invention or\\ncreation, but for sweet ordering, arrangement, and\\ndecision. She sees the qualities of things, their claims,\\nand their places. Her great function is Praise she\\nenters into no contest, but infallibly adjudges the crown", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0087.jp2"}, "88": {"fulltext": "74 SESAME AND LILIES.\\nof contest. By her office and place, she is protected\\nfrom all danger and temptation. The man, in his rough\\nwork in the open world, must encounter all peril\\nand trial to him, therefore, must be the failure,\\nthe offence, the inevitable error often he must be\\nwounded, or subdued often misled and always hard-\\nened. But he guards the woman from all this within\\nhis house, as ruled by her, unless she herself has\\nsought it, need enter no danger, no temptation, no cause\\nof error or offence. This is the true nature of home\\nit is the place of Peace the shelter, not only from all\\ninjury, but from all terror, doubt, and division. In so\\nfar as it is not this, it is not home so far as the anxie-\\nties of the outer life penetrate into it, and the inconsist-\\nently-minded, unknown, unloved, or hostile society of\\nthe outer world is allowed by either husband or wife\\nto cross the threshold, it ceases to be home it is then\\nonly a part of that outer world which you have roofed\\nover, and lighted fire in. But so far as it is a sacred\\nplace, a vestal temple, a temple of the hearth watched\\nover by Household Gods, before whose faces none may\\ncome but those whom they can receive with love, so\\nfar as it is this, and roof and fire are types only of a\\nnobler shade and light, shade as of the rock in a\\nweary land, and light as of the Pharos in the stormy\\nsea so far it vindicates the name, and fulfils the\\npraise, of Home.\\nAnd wherever a true wife comes, this home is al-\\nways round her. The stars only may be over her\\nhead the glowworm in the night-cold grass may be\\nthe only fire at her foot but home is yet wherever she\\nis and for a noble woman it stretches far round her\\nbetter than ceiled with cedar, or painted with vermil-\\nion, shedding its quiet light far, for those who else\\nwere homeless.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0088.jp2"}, "89": {"fulltext": "OF QUEENS 9 GARDENS. 75\\n69. This, then, I believe to be will you not\\nadmit it to bb the woman s true place and power.\\nBut do not you see that, to fulfil this, she must as\\nfar as one can use such terms of a human creature\\nbe incapable of error So far as she rules, all must\\nbe right, or nothing is. She must be enduringly, in-\\ncorruptibly good instinctively, infallibly wise wise,\\nnot for self -development, but for self-renunciation\\nwise, not that she may set herself above her husband,\\nbut that she may never fail from his side wise, not\\nwith the narrowness of insolent and loveless pride,\\nbut with the passionate gentleness of an infinitely\\nvariable, because infinitely applicable, modesty of ser-\\nvice the true changefulness of woman. In that\\ngreat sense La donna e mobile, 1 not Qual\\npiiim al vento no, nor yet Variable as the shade,\\nby the light, quivering aspen made but variable as\\nthe light, manifold in fair and serene division, that\\nit may take the color of all that it falls upon, and\\nexalt it.\\n70. II. I have been trying, thus far, to show you\\nwhat should be the place, and what the power, of\\nwoman. Now, secondly, we ask, What kind of educa-\\ntion is to fit her for these\\nAnd if you indeed think this a true conception of\\nher office and dignity, it will not be difficult to trace\\nthe course of education which would fit her for the one,\\nand raise her to the other.\\nThe first of our duties to her no thoughtful per-\\nsons now doubt this is to secure for her such phy-\\nsical training and exercise as may confirm her health,\\nand perfect her beauty; the highest refinement of\\nthat beauty being unattainable without splendor of\\nx Woman is fickle, not like a feather stirred by the wind.]", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0089.jp2"}, "90": {"fulltext": "76 SESAME AND LILIES.\\nactivity and of delicate strength. To perfect her\\nbeauty, I say, and increase its power it cannot be\\ntoo powerful, nor shed its sacred light too far only\\nremember that all physical freedom is vain to pro-\\nduce beauty without a corresponding freedom of heart.\\nThere are two passages of that poet who is distin-\\nguished, it seems to me, from all others not by\\npower, but by exquisite Tightness which point you\\nto the source, and describe to you, in a few syllables,\\nthe completion of womanly beauty. I will read the\\nintroductory stanzas, but the last is the one I wish\\nyou specially to notice\\nThree years she grew in sun and shower,\\nThen Nature said, A lovelier flower\\n1 On earth was never sown\\nThis child I to myself will take\\nShe shall be mine, and I will make\\nA lady of my own.\\nMyself will to my darling be\\nBoth law and impulse and with me\\nThe girl, in rock and plain,\\n4 In earth and heaven, in glade and bower,\\nShall feel an overseeing power\\n4 To kindle, or restrain.\\nThe floating clouds their state shall lend\\nTo her, for her the willow bend\\n1 Nor shall she fail to see\\nEven in the motions of the storm,\\nGrace that shall mould the maiden s form\\nBy silent sympathy.\\nAnd vital feelings of delight\\ni Shall rear her form to stately height,\\nHer virgin bosom swell.\\nSuch thoughts to Lucy I will give,", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0090.jp2"}, "91": {"fulltext": "II. OF QUEENS GARDENS. 77\\n1 While she and I together live,\\n6 Here in this happy dell. x\\nVital feelings of delight, observe. There are\\ndeadly feelings of delight but the natural ones are\\nvital, necessary to very life.\\nAnd they must be feelings of delight, if they are\\nto be vital. Do not think you can make a girl lovely\\nif you do not make her happy. There is not one\\nrestraint you put on a good girl s nature there is\\nnot one check you give to her instincts of affection or\\nof effort which will not be indelibly written on her\\nfeatures, with a hardness which is all the more painful\\nbecause it takes away the brightness from the eyes of\\ninnocence, and the charm from the brow of virtue.\\n71. This for the means now note the end. Take\\nfrom the same poet, in two lines, a perfect description\\nof womanly beauty\\nA countenance in which did meet\\nSweet records, promises as sweet.\\nThe perfect loveliness of a woman s countenance\\ncan only consist in that majestic peace which is founded\\nin memory of happy and useful years, full of sweet\\nrecords and from the joining of this with that yet\\nmore majestic childishness, which is still full of change\\nand promise opening always modest at once, and\\nbright, with hope of better things to be won, and to be\\nbestowed. There is no old age where there is still that\\npromise.\\n72. Thus, then, you have first to mould her physi-\\ncal frame, and then, as the strength she gains will\\npermit you, to fill and temper her mind with all know-\\n1 Observe, it is Nature who is speaking throughout, and\\nwho says, while she and I together live. [The verses are\\nWordsworth s.]", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0091.jp2"}, "92": {"fulltext": "78 SESAME AND LILIES,\\nledge and thoughts which tend to confirm its natural\\ninstincts of justice, and refine its natural tact of love.\\nAll such knowledge should be given her as may\\nenable her to understand, and even to aid, the work\\nof men and yet it should be given, not as knowledge,\\nnot as if it were, or could be, for her an object\\nto know but only to feel, and to judge. It is of no\\nmoment, as a matter of pride or perf ectness in herself,\\nwhether she knows many languages or one but it is\\nof the utmost, that she should be able to show kind-\\nness to a stranger, and to understand the sweetness of\\na stranger s tongue. It is of no moment to her own\\nworth or dignity that she should be acquainted with\\nthis science or that but it is of the highest that she\\nshould be trained in habits of accurate thought that\\nshe should understand the meaning, the inevitableness,\\nand the loveliness of natural laws and follow at least\\nsome one path of scientific attainment, as far as to the\\nthreshold of that bitter Valley of Humiliation, into\\nwhich only the wisest and bravest of men can descend,\\nowning themselves forever children, gathering peb-\\nbles on a boundless shore. It is of little consequence\\nhow many positions of cities she knows, or how many\\ndates of events, or names of celebrated persons it is\\nnot the object of education to turn the woman into a\\ndictionary but it is deeply necessary that she should\\nbe taught to enter with her whole personality into the\\nhistory she reads to picture the passages of it vitally\\nin her own bright imagination to apprehend, with\\nher fine instincts, the pathetic circumstances and dra-\\nmatic relations, which the historian too often eclipses\\nby his reasoning, and disconnects by his arrangement\\nit is for her to trace the hidden equities of divine re-\\nward, and catch sight, through the darkness, of the", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0092.jp2"}, "93": {"fulltext": "77. OF QUEENS GARDENS. 79\\nfateful threads of woven fire that connect error with\\nretribution. But, chiefly of all, she is to be taught to\\nextend the limits of her sympathy with respect to that\\nhistory which is being forever determined as the mo-\\nments pass in which she draws her peaceful breath\\nand to the contemporary calamity, which, were it but\\nrightly mourned by her, would recur no more here-\\nafter. She is to exercise herself in imagining what\\nwould be the effects upon her mind and conduct, if she\\nwere daily brought into the presence of the suffering\\nwhich is not the less real because shut from her sight.\\nShe is to be taught somewhat to understand the no-\\nthingness of the proportion which that little world in\\nwhich she lives and loves, bears to the world in which\\nGod lives and loves and solemnly she is to be\\ntaught to strive that her thoughts of piety may not be\\nfeeble in proportion to the number they embrace, nor\\nher prayer more languid than it is for the momentary\\nrelief from pain of her husband or her child, when it\\nis uttered for the multitudes of those who have none\\nto love them, and is, for all who are desolate and\\noppressed.\\n73. Thus far, I think, I have had your concurrence\\nperhaps you will not be with me in what I believe is\\nmost needful for me to say. There is one dangerous\\nscience for women one which they must indeed\\nbeware how they profanely touch that of theology.\\nStrange, and miserably strange, that while they are\\nmodest enough to doubt their powers, and pause at\\nthe threshold of sciences where every step is demon-\\nstrable and sure, they will plunge headlong, and with-\\nout one thought of incompetency, into that science in\\nwhich the greatest men have trembled, and the wisest\\nerred. Strange, that they will complacently and pride-", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0093.jp2"}, "94": {"fulltext": "80 SESAME AND LILIES.\\nfully bind up whatever vice or folly there is in them,\\nwhatever arrogance, petulance, or blind incomprehen-\\nsiveness, into one bitter bundle of consecrated myrrh.\\nStrange in creatures born to be Love visible, that\\nwhere they can know least, they will condemn first,\\nand think to recommend themselves to their Master,\\nby crawling up the steps of His judgment-throne, to\\ndivide it with Him. Strangest of all, that they should\\nthink they were led by the Spirit of the Comforter\\ninto habits of mind which have become in them the\\nunmixed elements of home discomfort and that they\\ndare to turn the Household Gods of Christianity into\\nugly idols of their own spiritual dolls, for them to\\ndress according to their caprice and from which their\\nhusbands must turn away in grieved contempt, lest\\nthey should be shrieked at for breaking them.\\n74. I believe, then, with this exception, that a girl s\\neducation should be nearly, in its course and material\\nof study, the same as a boy s but quite differently\\ndirected. A woman, in any rank of life, ought to\\nknow whatever her husband is likely to know, but to\\nknow it in a different way. His command of it should\\nbe foundational and progressive; hers, general and\\naccomplished for daily and helpful use. Not but that\\nit would often be wiser in men to learn^hings in a\\nwomanly sort of way, for present use, and to seek for\\nthe discipline and training of their mental powers in\\nsuch branches of study as will be afterwards fittest for\\nsocial service but, speaking broadly, a man ought to\\nknow any language or science he learns, thoroughly\\nwhile a woman ought to know the same language, or\\nscience, only so far as may enable her to sympathize\\nin her husband s pleasures, and in those of his best\\nfriends.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0094.jp2"}, "95": {"fulltext": "OF QUEENS GARDENS. 81\\n75. Yet, observe, with exquisite accuracy as far as\\nshe reaches. There is a wide difference between ele-\\nmentary knowledge and superficial knowledge be-\\ntween a firm beginning, and an infirm attempt at\\ncompassing. A woman may always help her husband\\n\u00e2\u0080\u00a2by what she knows, however little by what she half-\\nknows, or mis-knows, she will only tease him.\\nAnd indeed, if there were to be any difference\\nbetween a girl s education and a boy s, I should say\\nthat of the two the girl should be earlier led, as her\\nintellect ripens faster, into deep and serious subjects\\nand that her range of literature should be, not more,\\nbut less frivolous calculated to add the qualities of\\npatience and seriousness to her natural poignancy of\\nthought and quickness of wit and also to keep her\\nin a lofty and pure element of thought. I enter not\\nnow into any question of choice of books only let us\\nbe sure that her books are not heaped up in her lap\\nas they fall out of the package of the circulating\\nlibrary, wet with the last and lightest spray of the\\nfountain of folly.\\n76. Or even of the fountain of wit; for with respect\\nto the sore temptation of novel-reading, it is not the\\nbadness of a novel that we should dread, so much as\\nits overwrought interest. The weakest romance is not\\nso stupefying as the lower forms of religious exciting\\nliterature, and the worst romance is not so corrupting\\nas false history, false philosophy, or false political\\nessays. But the best romance becomes dangerous, if,\\nby its excitement, it renders the ordinary course of\\nlife uninteresting, and increases the morbid thirst for\\nuseless acquaintance with scenes in which we shall\\nnever be called upon to act.\\n77. I speak therefore of good novels only and our", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0095.jp2"}, "96": {"fulltext": "82 SESAME AND LILIES.\\nmodern literature is particularly rich in types of such.\\nWell read, indeed, these books have serious use, being\\nnothing less than treatises on moral anatomy and\\nchemistry studies of human nature in the elements\\nof it. But I attach little weight to this function\\nthey are hardly ever read with earnestness enough to\\npermit them to fulfil it. The utmost they usually do\\nis to enlarge somewhat the charity of a kind reader,\\nor the bitterness of a malicious one for each will\\ngather, from the novel, food for her own disposition.\\nThose who are naturally proud and envious will learn\\nfrom Thackeray to despise humanity those who are\\nnaturally gentle, to pity it those who are naturally\\nshallow, to laugh at it. So, also, there might be a\\nserviceable power in novels to bring before us, in\\nvividness, a human truth which we had before dimly\\nconceived but the temptation to picturesqueness of\\nstatement is so great, that often the best writers of\\nfiction cannot resist it and our views are rendered\\nso violent and one-sided, that their vitality is rather a\\nharm than good.\\n78. Without, however, venturing here on any at-\\ntempt at decision how much novel-reading should be\\nallowed, let me at least clearly assert this, that whether\\nnovels, or poetry, or history be read, they should be\\nchosen, not for their freedom from evil, but for their\\npossession of good. The chance and scattered evil\\nthat may here and there haunt, or hide itself in, a\\npowerful book, never does any harm to a noble girl\\nbut the emptiness of an author oppresses her, and\\nhis amiable folly degrades her. And if she can have\\naccess to a good library of old and classical books,\\nthere need be no choosing at all. Keep the modern\\nmagazine and novel out of your girl s way turn her", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0096.jp2"}, "97": {"fulltext": "II. OF QUEENS GARDENS. 83\\nloose into the old library every wet day, and let her\\nalone. She will find what is good for her you can-\\nnot for there is just this difference between the\\nmaking of a girl s character and a boy s you may\\nchisel a boy into shape, as you would a rock, or ham-\\nmer him into it, if he be of a better kind, as you\\nwould a piece of bronze. But you cannot hammer\\na girl into anything. She grows as a flower does,\\nshe will wither without sun she will decay in her\\nsheath, as a narcissus will, if you do not give her air\\nenough she may fall, and defile her head in dust, if\\nyou leave her without help at some moments of her\\nlife but you cannot fetter her she must take her\\nown fair form and way, if she take any, and in mind\\nas in body, must have always\\nHer household motions light and free,\\nAnd steps of virgin liberty.\\nLet her loose in the library, I say, as you do a fawn\\nin the field. It knows the bad weeds twenty times\\nbetter than you and the good ones too, and will eat\\nsome bitter and prickly ones, good for it, which you\\nhad not the slightest thought would have been so.\\n79. Then, in art, keep the finest models before her,\\nand let her practice in all accomplishments be accu-\\nrate and thorough, so as to enable her to understand\\nmore than she accomplishes. I say the finest models\\nthat is to say, the truest, simplest, usefullest. Note\\nthose epithets they will range through all the arts.\\nTry them in music, where you might think them the\\nleast applicable. I say the truest, that in which the\\nnotes most closely and faithfully express the meaning of\\nthe words, or the character of intended emotion again,\\nthe simplest, that in which the meaning and melody", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0097.jp2"}, "98": {"fulltext": "84 SESAME AND LILIES.\\nare attained with the fewest and most significant notes\\npossible and, finally, the usefullest, that music which\\nmakes the best words most beautiful, which enchants\\nthem in our memories each with its own glory of\\nsound, and which applies them closest to the heart at\\nthe moment we need them.\\n80. And not only in the material and in the course,\\nbut yet more earnestly in the spirit of it, let a girl s\\neducation be as serious as a boy s. You bring up\\nyour girls as if they were meant for sideboard orna-\\nments, and then complain of their frivolity. Give them\\nthe same advantages that you give their brothers\\nappeal to the same grand instincts of virtue in them\\nteach them, also, that courage and truth are the pillars\\nof their being do you think that they would not\\nanswer that appeal, brave and true as they are even\\nnow, when you know that there is hardly a girls school\\nin this Christian kingdom where the children s courage\\nor sincerity would be thought of half so much impor-\\ntance as their way of coming in at a door and when\\nthe whole system of society, as respects the mode of\\nestablishing them in life, is one rotten plague of cow-\\nardice and imposture cowardice, in not daring to let\\nthem live, or love, except as their neighbors choose\\nan imposture, in bringing, for the purposes of our own\\npride, the full glow of the world s worst vanity upon a\\ngirl s eyes, at the very period when the whole happi-\\nness of her future existence depends upon her remain-\\ning undazzled\\n81. And give them, lastly, not only noble teachings,\\nbut noble teachers. You consider somewhat, before\\nyou send your boy to school, what kind of man the\\nmaster is whatsoever kind of a man he is, you at\\nleast give him full authority over your son, and show", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0098.jp2"}, "99": {"fulltext": "OF QUEENS GARDENS. 85\\nsome respect to him yourself if he comes to dine\\nwith you, you do not put him at a side table: you\\nknow also that, at college, your child s immediate tutor\\nwill be under the direction of some still higher tutor,\\nfor whom you have absolute reverence. You do not\\ntreat the Dean of Christ Church or the Master of\\nTrinity as your inferiors.\\nBut what teachers do you give your girls, and what\\nreverence do you show to the teachers you have chosen\\nIs a girl likely to think her own conduct, or her own\\nintellect, of much importance, when you trust the entire\\nformation of her character, moral and intellectual, to\\na person whom you let your servants treat with less\\nrespect than they do your housekeeper (as if the soul\\nof your child were a less charge than jams and grocer-\\nies), and whom you yourself think you confer an honor\\nupon by letting her sometimes sit in the drawing-room\\nin the evening\\n82. Thus, then, of literature as her help and thus of\\nart. There is one more help which she cannot do with-\\nout one which, alone, has sometimes done more than\\nall other influences besides, the help of wild and fair\\nnature. Hear this of the education of Joan of Arc\\nThe education of this poor girl was mean, according to\\nthe present standard was ineffably grand, according to a\\npurer philosophical standard and only not good for our\\nage, because for us it would be unattainable.\\nNext after her spiritual advantages, she owed most to\\nthe advantages of her situation. The fountain of Dom-\\nrerny was on the brink of a boundless forest and it was\\nhaunted to that degree by fairies, that the parish priest\\n(cure) was obliged to read mass there once a year, in order\\nto keep them in decent bounds.\\nRuskin has clearly before his mind English society, with the\\ngoverness as the teacher of the household.]", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0099.jp2"}, "100": {"fulltext": "86 SESAME AND LILIES.\\nBut the forests of Domremy those were the glories\\nof the land for in them abode mysterious powers and an-\\ncient secrets that towered into tragic strength. Abbeys\\nthere were, and abbey windows/ like Moorish temples of\\nthe Hindoos/ that exercised even princely power both in\\nTouraine and in the German Diets. These had their sweet\\nbells that pierced the forests for many a league at matins or\\nvespers, and each its own dreamy legend. Few enough,\\nand scattered enough, were these abbeys, so as in no degree\\nto disturb the deep solitude of the region yet many enough\\nto spread a network or awning of Christian sanctity over\\nwhat else might have seemed a heathen wilderness. 1\\nNow, you cannot, indeed, have here in England,\\nwoods eighteen miles deep to the centre; but you\\ncan, perhaps, keep a fairy or two for your children\\nyet, if you wish to keep them. But do you wish it\\nSuppose you had each, at the back of your houses, a\\ngarden, large enough for your children to play in,\\nwith just as much lawn as would give them room to\\nrun, no more, and that you could not change\\nyour abode but that, if you chose, you could double\\nyour income, or quadruple it, by digging a coal shaft\\nin the middle of the lawn, and turning the flower-beds\\ninto heaps of coke. Would you do it I hope not.\\nI can tell you, you would be wrong if you did, though\\nit gave you income sixty-fold instead of four-fold.\\n83. Yet this is what you are doing with all Eng-\\nland. The whole country is but a little garden, not\\nmore than enough for your children to run on the\\nlawns of, if you would let them all run there. And\\nthis little garden you will turn into furnace ground,\\nand fill with heaps of cinders, if you can and those\\n1 Joan of Arc in reference to M. Michelet s History of\\nFrance. Thomas De Quincey.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0100.jp2"}, "101": {"fulltext": "OF QUEENS 9 GARDENS. 87\\nchildren of yours, not you, will suffer for it. For the\\nfairies will not be all banished there are fairies of\\nthe furnace as of the wood, and their first gift seems\\nto be sharp arrows of the mighty but their last\\ngifts are coals of juniper.\\n84. And yet I cannot though there is no part of\\nmy subject that I feel more press this upon you\\nfor we made so little use of the power of nature while\\nwe had it that we shall hardly feel what we have lost.\\nJust on the other side of the Mersey you have your\\nSnowdon, and your Menai Straits, and that mighty\\ngranite rock beyond the moors of Anglesea, splendid\\nin its heathery crest, and foot planted in the deep\\nsea, once thought of as sacred a divine promontory,\\nlooking westward the Holy Head or Headland, still\\nnot without awe when its red light glares first through\\nstorm. These are the hills, and these the bays and\\nblue inlets, which, among the Greeks, would have\\nbeen always loved, always fateful in influence on the\\nnational mind. That Snowdon is your Parnassus\\nbut where are its Muses That Holyhead mountain\\nis your Island of JEgina but where is its Temple to\\nMinerva\\n85. Shall I read you what the Christian Minerva\\nhad achieved under the shadow of our Parnassus up\\nto the year 1848? Here is a little account of a\\nWelsh school, from page 261 of the Report on Wales,\\npublished by the Committee of Council on Education.\\nThis is a school close to a town containing 5000\\npersons\\nI then called up a larger class, most of whom had re-\\ncently come to the school. Three girls repeatedly declared\\nthey had never heard of Christ, and two that they had\\nnever heard of God. Two out of six thought Christ was", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0101.jp2"}, "102": {"fulltext": "88 SESAME AND LILIES,\\non earth now (they might have had a worse thought, per-\\nhaps), three knew nothing about the Crucifixion. Four out\\nof seven did not know the names of the months nor the num-\\nber of days in a year. They had no notion of addition,\\nbeyond two and two, or three and three their minds were\\nperfect blanks.\\nOh, ye women of England from the Princess of\\nthat Wales to the simplest of you, do not think your\\nown children can be brought into their true fold of\\nrest, while these are scattered on the hills, as sheep\\nhaving no shepherd. And do not think your daugh-\\nters can be trained to the truth of their own human\\nbeauty, while the pleasant places, which God made\\nat once for their school-room and their play-ground,\\nlie desolate and defiled. You cannot baptize them\\nrightly in those inch-deep fonts of yours, unless you\\nbaptize them also in the sweet waters which the great\\nLawgiver strikes forth forever from the rocks of\\nyour native land waters which a Pagan would have\\nworshipped in their purity, and you worship only\\nwith pollution. You cannot lead your children faith-\\nfully to those narrow axe-hewn church altars of yours,\\nwhile the dark azure altars in heaven the moun-\\ntains that sustain your island throne mountains on\\nwhich a Pagan would have seen the powers of heaven\\nrest in every wreathed cloud remain for you with-\\nout inscription altars built, not to, but by, an Un-\\nknown God.\\n86. III. Thus far, then, of the nature, thus far of\\nthe teaching, of woman, and thus of her household\\noffice, and queenliness. We come now to our last,\\nour widest question, What is her queenly office\\nwith respect to the state\\nGenerally, we are under an impression that a man s", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0102.jp2"}, "103": {"fulltext": "OF QUEENS GARDENS. 89\\nduties are public, and a woman s private. But this\\nis not altogether so. A man has a personal work or\\nduty, relating to his own home, and a public work or\\nduty, which is the expansion of the other, relating to\\nthe state. So a woman has a personal work or duty,\\nrelating to her own home, and a public work or duty,\\nwhich is also the expansion of that.\\nNow, the man s work for his own home is, as has\\nbeen said, to secure its maintenance, progress, and\\ndefence the woman s to secure its order, comfort,\\nand loveliness.\\nExpand both these functions. The man s duty, as\\na member of a commonwealth, is to assist in the main-\\ntenance, in the advance, in the defence of the state.\\nThe woman s duty, as a member of the commonwealth,\\nis to assist in the ordering, in the comforting, and in\\nthe beautiful adornment of the state.\\nWhat the man is at his own gate, defending it, if\\nneed be, against insult and spoil, that also, not in a\\nless, but in a more devoted measure, he is to be at the\\ngate of his country, leaving his home, if need be, even\\nto the spoiler, to do his more incumbent work there.\\nAnd, in like manner, what the woman is to be\\nwithin her gates, as the centre of order, the balm of\\ndistress, and the mirror of beauty that she is also\\nto be without her gates, where order is more difficult,\\ndistress more imminent, loveliness more r^re.\\nAnd as within the human heart there is always set\\nan instinct for all its real duties, an instinct which\\nyou cannot quench, but only warp and corrupt if you\\nwithdraw it from its true purpose as there is the\\nintense instinct of love, which, rightly disciplined,\\nmaintains all the sanctities of life, and, misdirected,\\nundermines them and must do either the one or the", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0103.jp2"}, "104": {"fulltext": "90 SESAME AND LILIES.\\nother so there is in the human heart an inextin-\\nguishable instinct, the love of power, which, rightly\\ndirected, maintains all the majesty of law and life,\\nand, misdirected, wrecks them.\\n87. Deep rooted in the innermost life of the heart\\nof man, and of the heart of woman, God set it there,\\nand God keeps it there. Vainly, as falsely, you\\nblame or rebuke the desire of power For Heaven s\\nsake, and for Man s sake, desire it all you can. But\\nwhat power? That is all the question. Power to\\ndestroy? the lion s limb, and the dragon s breath?\\nNot so. Power to heal, to redeem, to guide, and to\\nguard. Power of the sceptre and shield the power\\nof the royal hand that heals in touching, that binds\\nthe fiend, and looses the captive the throne that is\\nfounded on the rock of Justice, and descended from\\nonly by steps of Mercy. Will you not covet such\\npower as this, and seek such throne as this, and be no\\nmore housewives, but queens\\n88. It is now long since the women of England\\narrogated, universally, a title which once belonged to\\nnobility only and having once been in the habit of\\naccepting the simple title of gentlewoman, as corre-\\nspondent to that of gentleman, insisted on the privi-\\nlege of assuming the title of Lady, l which properly\\ncorresponds only to the title of Lord.\\n1 I wish there were a true order of chivalry instituted for\\nour English youth of certain ranks, in which both boy and girl\\nshould receive, at a given age, their knighthood and ladyhood by\\ntrue title attainable only by certain probation and trial both of\\ncharacter and accomplishment and to be forfeited, on convic-\\ntion, by their peers, of any dishonorable act. Such an institu-\\ntion would be entirely, and with all noble results, possible, in a\\nnation which loved honor. That it would not be possible among\\nus, is not to the discredit of the scheme.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0104.jp2"}, "105": {"fulltext": "OF QUEENS GARDENS. 91\\nI do not blame them for this but only for their\\nnarrow motive in this. I would have them desire and\\nclaim the title of Lady, provided they claim, not\\nmerely the title, but the office and duty signified by\\nit. Lady means bread-giver or loaf-giver, and\\nLord means maintainer of laws, and both titles\\nhave reference, not to the law which is maintained in\\nthe house, nor to the bread which is given to the\\nhousehold but to law maintained for the multitude,\\nand to bread broken among the multitude. So that a\\nLord has legal claim only to his title in so far as he\\nis the maintainer of the justice of the Lord of Lords\\nand a Lady has legal claim to her title, only so far as\\nshe communicates that help to the poor representa-\\ntives of her Master, which women once, ministering\\nto Him of their substance, were permitted to extend\\nto that Master Himself and when she is known, as\\nHe Himself once was, in breaking of bread.\\n89. And this beneficent and legal dominion, this\\npower of the Dominus, or House-Lord, and of the\\nDomina, or House-Lady, is great and venerable, not\\nin the number of those through whom it has lineally\\ndescended, but in the number of those whom it grasps\\nwithin its sway it is always regarded with reverent\\nworship wherever its dynasty is founded on its duty,\\nand its ambition correlative with its beneficence. Your\\nfancy is pleased with the thought of being noble ladies,\\nwith a train of vassals Be it so you cannot be too\\nnoble, and your train cannot be too great but see to\\nit that your train is of vassals whom you serve and\\nfeed, not merely of slaves who serve and feed you\\nand that the multitude which obeys you is of those\\nwhom you have comforted, not oppressed, whom you\\nhave redeemed, not led into captivity.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0105.jp2"}, "106": {"fulltext": "92 SESAME AND LILIES.\\n90. And this, which is true of the lower or house-\\nhold dominion, is equally true of the queenly domin-\\nion that highest dignity is open to you, if you will\\nalso accept that highest duty. Rex et Regina Roi\\net Reine Hight-doers they differ but from the\\nLady and Lord, in that their power is supreme over\\nthe mind as over the person that they not only feed\\nand clothe, but direct and teach. And whether con-\\nsciously or not, you must be, in many a heart, en-\\nthroned there is no putting by that crown queens\\nyou must always be queens to your lovers queens\\nto your husbands and your sons queens of higher\\nmystery to the world beyond, which bows itself, and\\nwill forever bow, before the myrtle crown, and the\\nstainless sceptre of womanhood. But, alas! you are\\ntoo often idle and careless queens, grasping at majesty\\nin the least things, while you abdicate it in the great-\\nest and leaving misrule and violence to work their\\nwill among men, in defiance of the power which, hold-\\ning straight in gift from the Prince of all Peace, the\\nwicked among you betray, and the good forget.\\n91. Prince of Peace. Note that name. When\\nkings rule in that name, and nobles, and the judges\\nof the earth, they also, in their narrow place, and\\nmortal measure, receive the power of it. There are\\nno other rulers than they: other rule than theirs is\\nbut misrule; they who govern verily Dei gratia\\nare all princes, yes, or princesses, of Peace. There is\\nnot a war in the world, no, nor an injustice, but you\\nwomen are answerable for it not in that you have\\nprovoked, but in that you have not hindered. Men,\\nby their nature, are prone to fight they will fight for\\nany cause, or for none. It is for you to choose their\\ncause for them, and to forbid them when there is no", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0106.jp2"}, "107": {"fulltext": "OF QUEENS GARDENS. 93\\ncause. There is no suffering, no injustice, no misery\\nin the earth, but the guilt of it lies with you. Men\\ncan bear the sight of it, but you should not be able to\\nbear it. Men may tread it down without sympathy\\nin their own struggle; but men are feeble in sym-\\npathy, and contracted in hope it is you only who can\\nfeel the depths of pain, and conceive the way of its\\nhealing. Instead of trying to do this, you turn away\\nfrom it you shut yourselves within your park walls\\nand garden gates and you are content to know that\\nthere is beyond them a whole world in wilderness a\\nworld of secrets which you dare not penetrate, and of\\nsuffering which you dare not conceive.\\n92. I tell you that this is to me quite the most\\namazing among the phenomena of humanity. I am\\nsurprised at no depths to which, when once warped\\nfrom its honor, that humanity can be degraded. I do\\nnot wonder at the miser s death, with his hands, as\\nthey relax, dropping gold. I do not wonder at the\\nsensualist s life, with the shroud wrapped about his\\nfeet. I do not wonder at the single-handed murder of\\na single victim, done by the assassin in the darkness\\nof the railway, or reed-shadow of the marsh. I do\\nnot even wonder at the myriad-handed murder of\\nmultitudes, done boastfully in the daylight, by the\\nfrenzy of nations, and the immeasurable, unimagin-\\nable guilt, heaped up from hell to heaven, of their\\npriests, and kings. But this is wonderful to me\\noh, how wonderful to see the tender and delicate\\nwoman among you, with her child at her breast, and\\na power, if she would wield it, over it, and over its\\nfather, purer than the air of heaven, and stronger\\nthan the seas of earth nay a magnitude of blessing\\nwhich her husband would not part with for all that", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0107.jp2"}, "108": {"fulltext": "94 SESAME AND LILIES.\\nearth itself, though it were made of one entire and\\nperfect chrysolite to see her abdicate this majesty\\nto play at precedence with her next-door neighbor\\nThis is wonderful oh, wonderful to see her, with\\nevery innocent feeling fresh within her, go out in the\\nmorning into her garden to play with the fringes of\\nits guarded flowers, and lift their heads when they are\\ndrooping, with her happy smile upon her face, and no\\ncloud upon her brow, because there is a little wall\\naround her place of peace and yet she knows, in her\\nheart, if she would only look for its knowledge, that,\\noutside of that little rose-covered wall, the wild-grass,\\nto the horizon, is torn up by the agony of men, and\\nbeat level by the drift of their life-blood.\\n93. Have you ever considered what a deep under-\\nmeaning there lies, or at least may be read, if we choose,\\nin our custom of strewing flowers before those whom\\nwe think most happy Do you suppose it is merely\\nto deceive them into the hope that happiness is always\\nto fall thus in showers at their feet that wher-\\never they pass they will tread on herbs of sweet scent,\\nand that the rough ground will be made smooth for\\nthem by depth of roses So surely as they believe\\nthat, they will have, instead, to walk on bitter herbs\\nand thorns and the only softness to their feet will be\\nof snow. But it is not thus intended they should\\nbelieve there is a better meaning in that old custom.\\nThe path of a good woman is indeed strewn with\\nflowers; but they rise behind her steps, not before\\nthem. Her feet have touched the meadows, and\\nleft the daisies rosy.\\n94. You think that only a lover s fancy false\\nand vain How if it could be true You think this\\nalso, perhaps, only a poet s fancy", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0108.jp2"}, "109": {"fulltext": "OF QUEENS GARDENS. 95\\nEven the light harebell raised its head\\nElastic from her airy tread.\\nBut it is little to say of a woman, that she only does\\nnot destroy where she passes. She should revive\\nthe harebells should bloom, not stoop, as she passes.\\nYou think I am rushing into wild hyperbole Par-\\ndon me, not a whit I mean what I say in calm\\nEnglish, spoken in resolute truth. You have heard it\\nsaid (and I believe there is more than fancy even\\nin that saying, but let it pass for a fanciful one)\\nthat flowers only flourish rightly in the garden of some\\none who loves them. I know you would like that to\\nbe true you would think it a pleasant magic if you\\ncould flush your flowers into brighter bloom by a kind\\nlook upon them nay, more, if your look had the\\npower, not only to cheer, but to guard if you could\\nbid the black blight turn away, and the knotted cater-\\npillar spare if you could bid the dew fall upon them\\nin thg drought, and say to the south wind, in frost\\nCome, thou south, and breathe upon my garden,\\nthat the spices of it may flow out. This you would\\nthink a great thing? And do you think it not a\\ngreater thing, that all this (and how much more than\\nthis you can do, for fairer flowers than these\\nflowers that could bless you for having blessed them,\\nand will love you for having loved them flowers\\nthat have thoughts like yours, and lives like yours\\nand which, once saved, you save forever? Is this\\nonly a little power Far among the moorlands and\\nthe rocks, far in the darkness of the terrible streets,\\nthese feeble florets are lying, with all their fresh\\nleaves torn, and their stems broken will you never\\ngo down to them, nor set them in order in their little\\nfragrant beds, nor fence them, in their trembling, from", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0109.jp2"}, "110": {"fulltext": "96 SESAME AND LILIES.\\nthe fierce wind Shall morning follow morning, for\\nyou, but not for them and the dawn rise to watch,\\nfar away, those frantic Dances of Death 1 but no\\ndawn rise to breathe upon these living banks of wild\\nviolet, and woodbine, and rose nor call to you,\\nthrough your casement, call (not giving you the\\nname of the English poet s lady, but the name of\\nDante s great Matilda, who on the edge of happy\\nLethe, stood, wreathing flowers with flowers), say-\\ning,\\nCome into the garden, Maud,\\nFor the black bat, night, has flown,\\nAnd the woodbine spices are wafted abroad\\nAnd the musk of the roses blown\\nWill you not go down among them among those\\nsweet living things, whose new courage, sprung from\\nthe earth with the deep color of heaven upon it, is\\nstarting up in strength of goodly spire and whose\\npurity, washed from the dust, is opening, bud by bud,\\ninto the flower of promise and still they turn to\\nyou and for you, The Larkspur listens I hear, I\\nhear And the Lily whispers I wait.\\n95. Did you notice that I missed two lines when I\\nread you that first stanza and think that I had for-\\ngotten them Hear them now\\nCome into the garden, Maud,\\nFor the black bat, night, has flown.\\nCome into the garden, Maud,\\nI am here at the gate alone.\\nWho is it, think you, who stands at the gate of\\nthis sweeter garden, alone, waiting for you? Did\\nyou ever hear, not of a Maud, but a Madeleine, who\\n1 See note, p. 43.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0110.jp2"}, "111": {"fulltext": "OF QUEENS GARDENS. 97\\nwent down to her garden in the dawn, and found One\\nwaiting at the gate, whom she supposed to be the\\ngardener? Have you not sought Him often; sought\\nHim in vain, all through the night sought Him in\\nvain at the gate of that old garden where the fiery\\nsword is set He is never there but at the gate of\\nthis garden He is waiting always waiting to take\\nyour hand ready to go down to see the fruits of the\\nvalley, to see whether the vine has flourished, and the\\npomegranate budded. There you shall see with Him\\nthe little tendrils of the vines that His hand is guid-\\ning there you shall see the pomegranate springing\\nwhere His hand cast the sanguine seed more you\\nshall see the troops of the angel keepers that, with\\ntheir wings, wave away the hungry birds from the\\npathsides where He has sown, and call to each other\\nbetween the vineyard rows, Take us the foxes, the\\nlittle foxes, that spoil the vines, for our vines have\\ntender grapes. Oh you queens you queens!\\namong the hills and happy greenwood of this land of\\nyours, shall the foxes have holes and the birds of the\\nair have nests and in your cities shall the stones cry\\nout against you, that they are the only pillows where\\nthe Son of Man can lay His head", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0111.jp2"}, "112": {"fulltext": "", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0112.jp2"}, "113": {"fulltext": "ROLFE S STUDENTS SERIES\\nOF\\nSTANDARD ENGLISH POEMS FOR SCHOOLS\\nAND COLLEGES.\\nThis Series contains a number of classic English Poems, in\\na carefully revised Text, with copious explanatory and critical\\nNotes, and numerous Illustrations. The various numbers of\\n:he Series are as follows\\ni. Scott s Lady of the Lake. With Map.\\n2. Scott s Marmion. With Map.\\n3. Scott s Lay of the Last Minstrel.\\n4. Tennyson s Princess.\\n5. Select Poems of Tennyson. Revised Edition. Con-\\ntaining The Lady of Shalott, The Miller s Daughter,\\nGEnone, The Lotos-Eaters, The Palace of Art, A Dream\\nof Fair Women, Morte d Arthur, The Talking Oak, Locks-\\nley Hall, The Charge of the Light Brigade, The Brook,\\nand the Wellington Ode, etc.\\n6. Tennyson s In Memoriam.\\n7. Tennyson s Enoch Arden, and Other Poems. Re-\\nvised Edition. Including Lady Clara Vere de Vere, Titho-\\nnus, Rizpah, Freedom, The Golden Year, Mariana, Sea\\nDreams, Aylmer s Field, Mariana in the South, Locksley\\nHall Sixty Years After, etc.\\n8. Tennyson s Coming of Arthur, and Other Idylls of\\nthe King. Containing The Dedication, The Coming of\\nArthur, Gareth and Lynette, The Marriage of Geraint,\\nGeraint and Enid, Balin and Balan, Merlin and Vivien.\\n9. Tennyson s Lancelot and Elaine, and Other Idylls\\nof the King. This volume contains the rest of the Idylls\\nof the King Lancelot and Elaine, The Holy Grail, Pelleas\\nand Ettarre, The Last Tournament, Guinevere, The Pass-\\ning of Arthur; and the concluding Address to the Queen.\\n(8 and 9.) Tennyson s Idylls of the King. Com-\\nplete in one volume, $1.00.\\n10. Byron s Childe Harold.\\n11. Morris s Atalanta s Race, and Other Tales from\\nthe Earthly Paradise.\\nEach volume, 75 cents to teachers, for examination, 53 cents.\\nA descriptive circular sent on application.\\nHOUGHTON, MIFFLIN AND COMPANY,\\n4 Park Street, Boston; 11 East 17th Street, New York;\\n378-388 Wabash Avenue, Chicago.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0113.jp2"}, "114": {"fulltext": "9 1900\\nA Companion Volume to the Masterpieces of America*\\nLiterature.\\njflasterpieceg of ostitis^ literature.\\nCrown 8vo, 480 pages, 11.00, net, postpaid.\\nWith a portrait of each author.\\nCONTENTS.\\nRuskin Biographical Sketch The King of the Golden River.\\nMacaulay Biographical Sketch Horatius.\\nDr. John Brown Biographical Sketch Rab and his Friends Our\\nTennyson Biographical Sketch Enoch Arden The Charge of the\\nLight Brigade The Death of the Old Year Crossing the Bar.\\nDickens Biographical Sketch The Seven Poor Travellers.\\nWordsworth Biographical Sketch We are Seven The Pet Lamb\\nThe Reverie of Poor Susan To a Skylark To the Cuckoo She was a\\nPhantom of Delight Three Years she Grew She Dwelt among the Un-\\ntrodden Ways Daffodils To the Daisy Yarrow Unvisited Stepping\\nWestward Sonnet, composed upon Westminster Bridge To Sleep It\\nis a Beauteous Evening, Calm and Free Extempore Effusion upon the\\nDeath of James Hogg Resolution and Independence.\\nBurns Biographical Sketch The Cotter s Saturday Night To a\\nMouse To a Mountain Daisy A Bard s Epitaph Songs For A That\\nand A That Auld Lang Syne My Father was a Farmer John\\nAnderson Flow Gently, Sweet Afton Highland Mary To Mary in\\nHeaven; I Love my Jean Oh, Wert Thou in the Cauld Blast A Red,\\nRed Rose Mary Morison Wandering Willie My Nannie s Awa\\nBonnie Doon My Heart s in the Highlands.\\nLamb Biographical Sketch Essays of Elia Dream Children, A Rev-\\nerie A Dissertation upon Roast Pig Barbara S Old China.\\nColeridge Biographical Sketch The Rime of the Ancient Mari-\\nner Kubla Khan, or, A Vision in a Dream.\\nByron Biographical Sketch The Prisoner of Chillon Sonnet Fare\\nThee Well She Walks in Beauty The Destruction of Sennacherib.\\nCowper: Biographical Sketch The Diverting History of John\\nGilpin On the Receipt of my Mother s Picture On the Loss of the\\nRoyal George Verses supposed to be Written by Alexander Selkirk\\nEpitaph on a Hare The Treatment of his Hares.\\nGray Biographical Sketch Elegy, written in a Country Churchyard\\nOn a Distant Prospect of Eton College.\\nGoldsmith Biographical Sketch The Deserted Village.\\nSir Roger de Coverley Papers Introduction The Spectator s\\nAccount of Himself The Club Sir Roger at his Country House The\\nCoverley Household Will Wimble Death of Sir Roger de Coverley.\\nMilton Biographical Sketch L Allegro II Penseroso Lycidas.\\nBacon Biographical Sketch Bacon s Essays Of Travel of\\nStudies of Suspicion of Negotiating of Masques and Triumphs.\\nHOUGHTON, MIFFLIN AND COMPANY,\\n4 Park Street, Boston 11 East 17th Street, New York\\n378-388 Wabash Avenue, Chicago.", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0114.jp2"}, "115": {"fulltext": "Cfre fttfcer^i e ^literature mt$ continued\\n72. Milton s L Allegro, II Penseroso, Comus, Lycidas, and Sonnets.***\\n73. Tennyson s Enoch Arden, and Other Poems*\\n74. Gray s Elegy, etc. Cowper s John Gilpin, etc.\\n75. Scudder s George Washington.\u00c2\u00a7\\n76. Wordsworth s On the Intimations of .Immortality, and Other Poems.\\nBurns s Cotter s Saturday Night, and Other Poems.\\n78. Goldsmith s Vicar of Wakefield.\u00c2\u00a7\\n79. Lamb s Old China, and Other Essays of Elia.\\n80. Coleridge s Rime of the Ancient Mariner, etc. Campbell s Lochiers\\nWarning, etc.*\\n81. Holmes s Autocrat of the Breakfast-Table.\u00c2\u00a7\u00c2\u00a7\\n82. Hawthorne s Twice-Told Tales.\\n83. George Eliot s Silas Marner.\u00c2\u00a7\\n84. Dana s Two Years Before the Mast.\u00c2\u00a7\u00c2\u00a7\u00c2\u00a7\\n85. Hughes s Tom Brown s School Days.\u00c2\u00a7\u00c2\u00a7\u00c2\u00a7\\n86. Scott s Ivanhoe.\u00c2\u00a7\u00c2\u00a3\u00c2\u00a7\\n87. Defoe s Robinson Crusoe.\\n88. Stowe s Uncle Toms Cabin.\\n89. Swift s Gulliver s Voyage to Lilliput.**\\n90. Swift s Gulliver s Voyage to Brobdingnag.**\\n91. Hawthorne s House of the Seven Gables.\\n92. Burroughs s A Bunch of Herbs, and Other Papers.\\n93. Shakespeare s As You Like It.*\\n94. Milton s Paradise Lost. Books I.-III\\n95,96,97,9s. Cooper s Last of the Mohicans. Infourpartb\\n{The four parts also bound in one volume, linen, bo cent*.,\\n99. Tennyson s Coming of Arthur, and Other Idylls of the King.\\n100. Burke s Conciliation with the Colonies. Robert Andersen, A, M.*\\n101. Homer s Iliad. Books I., VI., XXII., and XXIV. Pope\\n102. Macaulay s Essays on Johnson and Goldsmith*\\n103. Macaulay s Essay on Milton.\\n104. Macaulay s Life and Writings of Addison\\nNos. 102, 103, and 104 are edited by William P. Trent.\\n105. Carlyle s Essay on Burns. George R. Noves\\n106. Shakespeare s Macbeth. Richard Grant White, and Helen Gray\\nCom:\\n107. 10S. Grimms German Household Tales. In two parts.\\n109. Bunyan s Pilgrim s Progress. W. V. Moody.\\nno. De Quincey s Flight of a Tartar Tribe. Milton Haight Turk.*\\nin. Tennyson s Princess. Rolfe. {Double Ntimber, 30 cents. Also, m\\nRolfe^s Students 1 Series, cloth, to Teachers, 53 cents.)\\n112. Virgil s iEneid. Books I.-III. Translated by Cranch.\\nEXTRA NUMBERS\\nA American Authors and their Birthdays. For the Celebration of the Birth-\\ndays of Authors. By A. S. Roe.\\nB Portraits and Biographies of Twenty American Authors.\\nC A Longfellow Night. For Catholic Schools and Societies.\\nD Literature in School. Essays by Horace E. Scudder.\\nE Harriet Beecher Stowe. Dialogues and Scenes.\\nF Longfellow Leaflets.\\nG Whittier Leaflets. (Each a Double Number, 30 cents; linen, 40 cents.)\\nHolmes Leaflets. Poems and Prose Passages for Reading and Recitation.\\nO Lowell Leaflets.\\nThe Riverside Manual for Teachers. Suggestions and Illustrative Lessons\\nLeading up to Primary Reading. By I. F. Hall.\\nThe Riverside Primer and Reader. (Special Number.) Paper, with cloth\\nback, 2j cents; strong linen, 30 cents.\\nL The Riverside Song Book. 120 Classic American Poems set to Standard\\nMusic. (Double Number, 30 cents boards, 40 cents.)\\nLowell s Fable for Critics. {Double Number, 30 cents.)\\nN Selections from the Writings of Eleven American Authors.\\nP The Hiawatha Primer. {Special Number.) Based on Longfellow s Song of\\nHiawatha, and designed as the child s first book in reading. By F LOR\\nENCE HOLBROOK. Cloth onlv, 40 cents.\\nQ Selections from the Writings of Eleven English Authors.\\nFor explanation of signs^ sec end of list-", "height": "4119", "width": "2459", "jp2-path": "sesamelilie00ru_0115.jp2"}, "116": {"fulltext": "LIBRARY OF CONGRESS\\nCfjc ftitocr^i e Jlitcratiu\\nRalph\\nX13. Poems from the Writings of\\nBrowne.**\\n114. Old Greek Folk Stories. Josephine Pi\\n115. Browning s Pied Piper of Hamelin,\\n116. Shakespeare s Hamlet. Richard Grant White and Helen Gray Cone.\u00c2\u00a7\\n117. 118. Stories from the Arabian Nights. In two parts.?\\n119. Poe*s Raven, The Fall of the House of Usher, etc.**\\n120. Poes Gold-Bug, The Purloined Letter, and Other Tales.**\\nNos. 119, 120, are edited by William P. Trent.\\n121. The Great Debate: Haynes Speech.\\n122. The Great Debate: Webster s Reply to Hayne.**\\nNos. 121, T22, are edited by Lindsay Swift.\\n125. Lowell s Democracy, and Other Papers.**\\n124. Aldrich s Baby Bell, the Little Violinist, etc.\\n125. Dryden s Palamon and Arcite. Arthur Oilman.*\\n126. The King of the Golden River by John Rlskin and Other Wonder\\nStories.*\\n127. Keats s Ode on a Grecian Urn, and Other Poems.\\n128. Byron s Prisoner of Chillon. and Other Poems.\\nPlato s The Judgment of Socrates being The Apology. Crito, and\\nthe Closing Scene of Phaedo- Translated by Paul E. More.\\nEmerson s The Superlative, and Other Essays.\\nEmerson s Nature, and Compensation. Edited by Edward W. Emerson.\\n132. Arnold s Sohrab and Rustum, and Other Poems. Louis\\nGuiney.\\n133. Carl Schurz s Abraham Lincoln\\n134. Scott s Lay of the Last Minstrel. Rdlfe. {Double Number, 30*\\nnet. Also iu Rolfe s Students Series, cloth, to Teac/urs. 53 vents.)\\ni35 J 36- Chaucer s Prologue, The Knight s Tale, and The Nun s Priest s\\nTale. [135] Introduction, and The Prologue. [136] The Knight s Tale,\\nand The Nun s Priest s Tale. Frank J. Mather, Jr. In two par.\\n137. Homer s Iliad. Books I., VI., XXII., and XXIV. Translated by Bryant.\\n138. Hawthorne s The Custom House; and Main Street.\\nHowells s Doorstep Acquaintance, and Other Sketches.\\n140. Thackeray s Henry Esmond. With Introduction and many Illustrations.\\n\\\\Quiutuple Number.) Paper, 60 cents; linen, 75 cents.\\n141. Three Outdoor Papers by T. \\\\V. Higginson.\\n142. Ruskin s Sesame and Lilies.\\n143. Plutarch s Life of Alexander the Great. North s Traiislatlon.\\nOilier Numbers hi Preparation.\\nAlso, bound in linen: ^25 cents. **4 and 5, in one vol., 40 cents: likewise\\n6 and 31, n and 63, 13 and 14, 19 and 20, 22 and 23, 25 and 26, 28 and 36, 29 and\\n10, 30 and 15, 39 and 123, 40 and 69, 47 and 48, 49 and 50, 51 and 52, 55 and 67,\\n57 and 5^, 60 and 61, 70 and 71. 72 and 94, 89 and 90, 93 and 106, 107 and 10S, 113\\nand 42, 117 and 118, no and 120, 121 and 122, 133 and 32, 135 and 136. J Also in\\none vol., 40 cents. 1, 4, and 30 also in one vol., 50 cents; likewise 7, S, and 9\\n28, 37, and 27 33, 34, and 35 64, 65, and 66. Double Number, paper, 30 cents\\nlinen, 40 cents. Triple Number, paper, 45 cents linen, 50 cents. Quadru-\\nple Number, paper, 50 cents linen, 6o- cents.\\nHOUGHTON, AIIFFLIN AND COMPANY\\n4 Park St., Boston; ii East 17TH St., New York\\n378-388 Wabash Ave., Chicago", "height": "4260", "width": "2660", "jp2-path": "sesamelilie00ru_0116.jp2"}}