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But its message was from the first-"There is something far more profoundly important to be attended to than the reconstruction of society; there is an evil within far more deadly than all the tyrannies and wrongs which afflict the earth. Deny thyself, and take up thy cross and follow in the Master's footsteps, and then all will begin to go well in thy world." This was its first imperative mandate. Reformers who begin the reformation within never fail to work in a very self-controlled and reverent fashion, and will save far more than they can destroy.

Students of Elizabethan literature will recall the inspiration of joy and hope which the discovery of the new world kindled in the old world's somewhat worn and weary heart. The tales which were brought home of the exquisite beauty and the lavish bounty of the new-found regions seized on man's imagination, and filled him with a boundless sense of power and a glorious kindling of hope. The peerless imaginative literature of that time is its fruit. Man walked with a firmer step, with a freer port, with a bolder outlook, when he found how large and splendid was his world. But this is only a faint image of the kindling inspiration which fired man's spirit when the revelation of life and immortality made his world as wide as heaven. "Who would fardels bear," he was tempted to cry, “and grunt and sweat under this load of life, when this invisible world of radiant glory is unveiled to my vision, and will soon be open to my steps?" A king's son, the heir of all things, and bound to toil, and sweat, and groan over tasks which seem fitter for the beasts! There is something wrong at heart, he was tempted to say, in the whole system of things which presents such anomalies; let us strike work and claim our royal share of all the gifts and advantages which this life will yield to us; or let us hurry through it, that we may the sooner claim our inheritance in heaven.

These words indicate two very great dangers to the order, to the very structure, of society, which arose out of the promulgation of the gospel of life and immortality. Men were tempted to despise the tasks and toils of their daily callings, and all the petty beggarly interests, as they seemed, with which they had to do; and men of a loftier strain were tempted to despise life itself, and to cast it away eagerly, that the joys and glories of the heavenly life might be the more swiftly their own. That the first temptation began to work even in the apostle's days we have many significant indications, such as 2 Thess. iii. 6-16. And the second temptation is hinted at in a passage from the apostle's own experience, Phil. i. 21-25. We can easily estimate how that would work in minds less firmly balanced and surely established than his own. Accordingly it was not long before the passion for martyrdom became so strong, even in boys and girls, that it had to be met by stern enactments, and was with grievous difficulty restrained. But of the real gravity of the danger the history of the monastic orders is the strongest witness.

The great revelation of Christianity was the revelation of life and immortality. The Resurrection made man a citizen of a spiritual and eternal state. The Church was built on this truth as its corner-stone. The apostles preached "Jesus and the Resurrection." The resurrection and reign of the man Christ Jesus, the Lord of Glory, was the truth, faith in which re-made the world. It changed at once the whole of man's relations and surroundings. It seemed to dwarf this world utterly in comparison with the eternal state which it revealed. The curtains of sense were lifted all round him, and man found himself in the midst of a great universe of spiritual being, with which his life had profound and pregnant relations, and in which he was destined to live on, bearing the glorious burden of his freedom, and reaping the harvest of his deeds through eternity. The entrance of the risen man Christ Jesus into that unseen world, which was the fundamental article of the Christian creed, and his reign on its throne, lent to it a vivid reality, an absorbing interest, an overmastering importance, which threatened to dwarf the interests, occupations, and relations of this life to nothingness, and to concentrate all man's energies on the interior workings of his spiritual nature; on which he was taught to believe his destinies for eternity were absolutely dependent; by which he would be raised to celestial bliss and splendor, or doomed to everlasting misery and shame. We are hardly in a position to measure the force of the impact of that revelation on man. To us the thought of the celestial world, and our relations to it as immortal spirits, is as familiar as the visible objects of the creation around us. We are born, we are nurtured, and grow up into life, knowing that we are immortal beings, and that our destinies reach on through eternity. We breathe, we live in the atmosphere of the world of spirits; the whole system of things into which we are born and in which we live takes for granted man's responsibility before the Eternal Judge, and the eternal issues which wait upon the decisions of his will. Our daily speech, our higher literature, our legislation, to say nothing of our hymns and our prayers, recognize that the powers of the unseen world are brought to bear upon our lives. But then it was a new and transcendently wonderful world, which the gospel revealed. Men were ravished with its beauty, and fairly intoxicated | with its joy. The splendid visions unveiled in the Apocalypse, painting out in full form the reticent suggestion of St. Paul, "Eye hath not seen, ear hath not heard, neither hath it entered into the heart of man to conceive the things which God hath prepared for them that love him;" these glorious unveilings of the sphere to whose citizenship man's life in Christ was lifted, and in which his lot was cast for ever, flashed out in startling contrast to the toil, the squalor, the wretchedness, in which on earth the heir of everlasting glory seemed doomed to spend his weary days. Why these tedious tasks, these squalid surroundings, this ceaseless toiling, moiling, and wrangling about things that perish, when we have but to close our eyes and our ears to the squalors and wailings around us, to rise by faith into empyrean regions, to catch some vision of celestial splendors, and hear some echo of the everlasting hymn, which,dition, the narrow round, the common task, the petty cares, musical as the voice of many waters, and mighty as the voice of many thunders, pealed around the eternal throne?

At the root of the monastic life lie the two principles already indicated. The monk said to himself, This ceaseless toil for bread, shelter, and clothes, is a beggarly occupation for an immortal spirit; I leave it to the children of this world, it suits their ideas and hopes; I will cling to the living bread, the robe of righteousness, the home in heaven; and the more I can macerate and enfeeble this accursed flesh, which has the devil's mark upon it, and the taint of sin in all its blood, the sooner I shall be there. And the passion for the monastic life became so dominant that there was a very real danger in some regions of the overthrow of the whole order of society. Men set themselves in throngs to reduce to a minimum their arthly needs and activities, and to wear down the flesh by austerities and mortifications; careless wholly what became of the world and all its mundane interests, scorning them too much to care if they perished. Nor is this an old world question. Always there is this startling contrast between their condition and calling present with men. Always, like Peter, when they realize their sonship, the powers and prerogative of their calling of God in Christ, they want to walk on the water, and to emancipate themselves from the material conditions of their present. They are tempted to rage at the limitatious of their con

amid which they are doomed to spend their weary days. Always, until they open their minds and hearts to take in

the doctrine of the spiritual sacredness of the secular calling, and to hear the word by which the great apostle, with farsighted prescience of the way in which things were tending, settled both the spiritual and the secular life of men on firm foundations, "Brethren, let every man wherein he is called, therein abide with God."

The apostle, in these words, with wonderful wisdom and foresight, lays down a principle which, rightly understood and seized in all its bearings, secures the higher development of the social and political life of mankind. It is, as has been pointed out already, the principle of order; we shall find that is the principle of progress too.

But what are the underlying truths; on what bases does it rest?

Fundamentally it rests on the incarnation. Philosophy has struggled with the problem of evil, and has been wellnigh maddened by it. Is the root of it in the flesh, in the world, or in the earthly needs and occupations of man's life? And it has always been tempted to proscribe the world and the flesh, and to prescribe an ascetic discipline as the only way of holiness to mankind. The Lord of glory taking upon him the flesh of our humanity, and living not outside but in our world, not in the deserts but in the streets and the market places, answered the question and answered it for ever. The body is of God, the needs and occupations of this earthly life are of God, the domestic, social, and political life of man is of God; there is but one thing that is not of God in the world, and that is the heart which is set on worldly things, and which brings into the world death and all its attendant woes. The Lord lent no shadow of a countenance to the notion that things, places and callings had in them the essence of evil. Wherever a good man lives and works there is a shrine as holy as a sanctuary, though he feed on crusts and work in rags; wherever a bad man lives and works there is a sty foul as Hinnom and profane as Tophet, though he speak from a pulpit, bless from an altar, or rule from a throne. The Lord's forerunner, John the Baptist, “came, neither eating nor drinking." He was a man of distinctly ascetic temper and habit; and had his teaching been all that was to guide it, the world might easily have been led astray. But Christ came in striking contrast, a contrast to which he himself calls our attention and thought, "eating and drinking," and mixing himself freely with the busy life of his times. While John was in the deserts, he was in the workshop, acquainting himself by experience with all the toils and burdens of a workman's lot. When he came out into the world it is at marriage feasts, at Pharisees' banquets, in the throng of the temple, in fishermen's boats, in country villages and in broad highways, that we find him; not frowning upon but blessing the manifold, worldly activity of mankind. He not only took upon him our nature and hallowed it, but he took on him our lot, with all its petty cares, and mechanical occupation, and earthly needs. By his daily life among us he consecrated our daily lives, and wrote on the very bells of the horses that carry on the traffic of our world, "Holiness to the Lord." His presence everywhere, where man had interest and occupation, hallowed our whole sphere of man's secular callings, and lifted the whole level of man's daily working life into the region in which he shares the tasks and tastes the joy of the angels, who abide with God in their ministry and are blest.

For all this daily round of duty, these small occupations, these common tasks, are part of God's great scheme of the order of this human world. Christ calls them holy, because he made them; he ordains their conditions, he watches their progress; they are a part, and a vital part, of the divine order of the world. It may be said with truth that sin has created much of the condition under which we are living, and that it has jarred all the relations of life and poisoned

all its springs. Sin has got mixed up with the whole round of our earthly duties and our daily fellowships, and it may seem at the first glance as though we must throw them, as a plague-tainted garment, away. But that is not the Lord's counsel. He perpetuates our race with all its sinful proclivities, and he perpetuates the conditions under which we live and work. He sees in all this busy life of ours, with all its degrading temptations and harassing cares, the working out of a great plan of development, the plan on which, in the beginning, he made the worlds. From the first his delights were not in the deserts of creation, but with the sons of men in their crowded, struggling, seething life. All these callings, this various play of human faculty, this manifold production, this eager, intense, and destructive struggle for life, is part of his counsel, his plan for the full development of our freedom, and it works into the great harmony of the universal progress, whose perfect form is the kingdom of heaven.

And he hallows and blesses these manifold callings, because, poor and dull as many of them are, and mixed up with sin, they are his means of delivering us from sin, of teaching us to conquer it, and to trample it under our feet for ever. He sends us to our worldly tasks, all the daily round of dull, monotonous toil, by which the world's work is done, not to degrade us, but to redeem us; not to punish us by setting us tasks which, mechanical as they are, and worthy of the beasts, are yet all that we are worthy to handle, but to train us, to begin a holy culture and discipline of our fallen nature on the lowest forms of duty, so as to prepare us in time for the higher lessons of the heavenly schools. Man was sentenced to toil in mercy, and the patient, resolute, persistent fulfillment of appointed tasks, is is a noble education, where the spiritual nature is growing under the hand of Christ, for the nobler tasks of eternity. But still, man says, the tasks are poor and mean, and they fret and gall, and cramp the soul! What good can come to a spiritual being, a citizen of the heavenly state, with God and the whole spiritual world within reach of his apprehension, in measuring tape, or writing copy, or minding spindles, or stitching clothes, or cobbling shoes, the long day throught? It is a miserably bungled and ill-managed world, he is tempted to say, which sets him to do it. No wonder if he rages against the necessity, and extricates himself from it as far as he can. Nay, "Brethren, let every man wherein he is called therein abide with God." Let the draper measure, and the clerk copy, and the tailor stitch, and the weaver weave, and the cobbler cobble, and the shoeblack polish, as the Lord's servant, feeling that the task has been set to him to do thoroughly, that the Lord's eye is on him to watch him, that the Lord's hand is outstretched to help him, and that the Lord's "Well done" will at last reward him, and they have no nobler work, and worthier of a spirit, up there among the stars. From a spirit's point of view the work is nothing; the mind, the aim, is all. Slave or free, it matters little; the mind to obey the unseen Master, makes the slave the workmate of the angels and of the elect spirits before the throne.

To abide with God in a calling is to have supreme regard to his commandment; to accept the task of his appointment, and to know that God, as well as man, has an end to gain in its being bravely and thoroughly done. Abide with God. That means, take all the burden, all the weariness, and all the pain to him and be refreshed by his sympathy, invigorated by his strength, and inspired by his love. If we abide with God, the surroundings, the accidents of the work, vanish. It may be poor, mean, tiresome, by human judgment; there is but one feature there to heavenly judgments -a child of the Highest, a son of God, a brother of Christ, hearkening to the voice of the Lord who rules on the everlasting throne. Here, then, is the principle of the order

which Christianity has assured in the world of human society-an order which is instinct with the spirit of progress; which, while it would save society from dread cataclysms on the one hand, so leads its onward and upward movement on the other, as to give sure promise of the time when Christ's kingdom shall come, and Christ's will shall be done on earth as it is done in heaven.

τινο με

But we may see here the principle of order, the conservarinciple, but fail to see the principle of progress. We may be tempted to ask, Is not this the principle of stagnation? Are not these patient, submissive virtues which Christianity enjoins, and which the life of our Lord so grandly illustrates, fatal to that eager, restless longing for progress, that noble ambition, by which human society grows? If a man abides with God in his calling, will he not be likely to grow too content with it, and to hold himself back in patient submission from higher and more worthy tasks? No; because this is a principle of culture. The man who abides with God in his calling, while he is delivered from all restless desire of change, will strain his faculty to the utmost; exercise of faculty develops power; and as sure as water finds its level, power will find its sphere. Cultivate a man's power, enlarge his nature, mature his judgment, and he must rise perforce. It is no restless ambition, but an imperative mandate which at last says to him, "Come up to a higher room." And here is the broad reason why the most godly races are the most cultivated, the most industrious, the most progressive peoples of the world.

And here, too, is the broad distinction between the Romanist and the Protestant views of life and of society. The Roman Church has always rebelled at heart against this sentence of St. Paul. Always to the Romanist the secular life is earthly and profane; when he talks of "religion" he means the cowl, the cell, and selfish, faithless isolation from all the interests, relationships, and activities of God's great human world. The Reformers stood forth and said, "That is false to the heart's core; the religious life is the life lived in a religious spirit, be it kept by a priest at the altar, a shoeblack in the street, a prince on the throne." The Reformation sanctified once more the work-a-day life of men. It honored the body, it consecrated marriage, it reinstated the home at the head of the human order, it blessed from God the homeliest toils and tasks of mankind. It proclaimed afresh-and the proclamation rang like a battle march through Christendom, stirring the Protestant peoples to a nobler life and activity, whereby they have continually grown richer and stronger, while the Latin nations are torn by intestine conflict or go down to wreck-that to prince and peasant, to master and servant, to clerk, shopman, ploughman, and hodman, who abides with God in his calling, the word of the King of kings will be spoken with equal emphasis at last-"Well done, thou good and faithful servant; thou hast been faithful in the few things, I will make thee ruler over many things; enter thou into the joy of thy Lord."-Good Words.

ASPIRATION.

O thou great arbiter of life and death,
Nature's immortal, unmaterial sun,
Whose all-prolific beam late call'd me forth
From darkness, teeming darkness where I lay,
The worm's inferior, and in rank beneath
The dust I tread on, high to bear my brow,
To drink the spirit of the golden day,
And triumph in existence; and could know
No motive, but my bliss; and hast ordain'd
A rise in blessing, with the patriarch's joy,
Thy call I follow to the land unknown.
I trust in thee and know in whom I trust;
Or life, or death, is equal; neither weighs;
All weight in this-O let me live to thee!

QUESTIONS AND ANSWERS.

ONE HUNDRED QUESTIONS AND ANSWERS ON THE HISTORY OF ANCIENT LITERATURE.

་་་ ་་

FROM THE HISTORICAL WRITINGS OF THE GOLDEN AGE OF GRECIAN LITERATURE TO THE CLOSE OF ROMAN LITERATURE.

1. When was Grecian prose brought to its maturity ? A. In the century following the Persian wars.

2. Q. Who were the three most prominent Grecian historians of the golden age of Grecian literature? A. Herodotus, Thucydides, and Xenophon.

3. Q. What title has been bestowed upon Herodotus? A. He is called the "Father of History."

4. Q. How did Herodotus spend the best twenty years of his life? A. In traveling over the greater part of the then known world, studying the history, geography, and cus-toms of the countries he visited.

5. Q. What is the main subject of the great work of hislife? A. The Græco-Persian war, and the triumph of his country.

6. Q. What is the great work of Thucydides on whom it is said the mantle of Herodotus descended? A. The his-tory of the Peloponnesian war.

7. Q. What first attempts do we find in this history? A. The first attempts to treat the philosophy of history, to trace events to their ultimate causes, and to adduce from the facts lessons for the future.

8. Q. What are the two principal historical works of Xenophon? A. "The Hellenica," continuing the story of the Peloponnesian war left unfinished by Thucydides, and the "Anabasis," giving an account of the retreat of ten thousand Greeks from Asia to Greece.

9. Q. Name two other works written by Xenophon. A. The Cyropædia, or Education of Cyrus, and the Morabilia, or Memoirs of Socrates.

10. Q. What were the first two philosophical schools of Greece to the founders of whom the various systems of philosophy may all be traced? A. The Ionic school of Thales, recognized as the founder of Greek philosophy, and the Italic school, founded by Pythagoras.

11. Q. What successor to the leadership of the Ionicschool was the first to make the study of philosophy fashionable at Athens? A. Anaxagoras.

12. Q. What three sects sprang from the Italic school? A. The Eleatic, the Epicurean, and the Skeptic.

13. Q. What doctrine did Xenophanes, the founder of the Eleatic school, assert that was soon perverted by his followers? A. The unity of the Deity.

14. Q. What was the fundamental doctrine of the Epicurean school? A. That pleasure is the chief end of life. 15. Q. What was the leading doctrine of the Skeptic school? A. That there is no standard of truth appreciable by the human mind; nothing therefore can be asserted as true. 16. Q. What noted philosopher of the Golden Age of Athens denounced the atheistical philosophy of his predecessors? A. Socrates.

17. Q. What are some of the leading doctrines he taught? A. The unity of God, the soul's immortality, and the moral responsibility of man.

18. Q. What were the principal schools that originated in the Socratic? A. The Academic, the Peripatetic, the Cynic, and the Stoic.

19. Q. What are some of the leading doctrines of Plato, the pupil of Socrates, and the founder of the Academic school? A. A personal and eternal God, the immortality of the soul, future rewards and punishments, man's highest duty consists in searching out God, and imitating the perfection of the Almighty as his rule of conduct.

20. Q. What are some of the leading doctrines of the philosophy of Aristotle, the pupil of Plato and founder of the Peripatetic school? A. He inclined to materialism or pantheism, making reason divine and omnipresent; he doubted his own immortality, holding that the soul could not exist apart from the body, and that there is nothing good or bad beyond the dead.

21. Q. What is said of the influence of the Peripatetic school? A. It can not be estimated; for eighteen hundred years, up to the revival of letters in modern times, its author was recognized as the supreme authority on every subject, whether by Moslem or Christian.

22. Q. Who was the founder of the Stoic school, and who of the Cynic school? A. Zeno of the Stoic, and Antisthenes of the Cynic.

23. Q. Among the orators of the golden age of Greece, who stands alone in the power of his eloquence? A. Demosthenes.

24. Q. What are the most famous of the orations of Demosthenes? A. The twelve "Philippics," delivered against Philip of Macedon.

25. Q. Who was the great rival orator of Demosthenes? A. Eschines.

26. Q. Over what time does the Alexandrian period of Greek literature extend? A. From the death of Alexander the Great, 323 B. C., to the conquest of Egypt by the Romans, 30 B. C., about three hundred years.

27. Q. What is said of the literary productions of the Alexandrian age? A. The age produced no grand masterpieces.

28. Q. What is said of the new school of comedy of the Alexandrian age? A. It dealt with the follies and vices of society at large, and not with individuals.

29. Q. Of the sixty-four poets, associated by the ancients with the new comedy, what two were the greatest? A. Menander and Philemon.

30. Q. In whose hands was Idyllic poetry matured and elevated into a new department of composition in the Alexandrian period? A. Theocritus the Sicilian.

31. Q. What is said of him as a delineator of natural scenery? A. He has no superior among ancient or modern poets.

32. Q. During this period what brilliant center of letters was the first university in the world? A. The Museum, or Temple of the Muses, at Alexandria, begun by the first Ptolemy, and finished by his son Philadelphus.

33. Q. Of what famous library was the Museum the seat? A. The Alexandrian library.

34. Q. How many volumes did this library contain at the time of its largest extent? A. Seven thousand volumes.

35. Q. What two poets' names were the greatest associated with the Museum? A. Callimachus and Apollonius Rhodius.

36. Q. What two celebrated mathematicians are numbered among the ornaments of the Alexandrian University? A. Euclid and Archimedes.

37. Q. Who was the chief historian of the Alexandrian age? A. Polybius.

38. Q. For what version of the Old Testament do we owe the Museum? A. The Septuagint, or Greek version, made by learned Jews employed by Ptolemy.

39. Q. By what is the long period of later Greek literature, following the Alexandrian age, marked? A. By a further decline, and the ultimate extinction of letters.

40. Q. What are the prominent figures in the group of geographical and historical writers gathered about the Christian era? A. Strabo, Diodorus Siculus, and Dionysius of Halicarnassus.

A. Strabo, Geography; Diodorus, Historical Library; Dionysius, Roman Antiquities.

42. Q. Who are some of the writers in Greek that the first century after Christ presents to us? A. The authors of the New Testament; Clement of Rome, an eminent authority with the early Christians; and Josephus, the Jewish historian.

43. Q. What are the two great works of Josephus? A. "History of the Jewish War," and "Jewish Antiquities."

44. Q. What great biographer of antiquity lived during the latter half of the first century and the first part of the second century after Christ? A. Plutarch.

45. Q. What is Plutarch's greatest work? A. Parallel Lives.

46. Q. What are three prominent names in Greek literature during the second century? A. Lucian, the author of the Dialogues; Pausanias, the Lydian geographer, who wrote the Itinerary of Greece; and Ptolemy, the astronomer, whose theory of the universe was received as authority for fourteen hundred years.

47. Q. Who were three eminent Christian writers of the second century? A. Justin Martyr, Polycarp, and Irenæus. 48. Q. What eclectic school of philosophy became prominent in the third century, and remained popular among the learned until the time of Constantine? A. The Neo-Platonic school, a medley of Plato's and Aristotle's tenets harmonized with the leading doctrines of Christianity.

49. Q. Who during the third century was the greatest critic and most learned philosopher of the age? A. Longinus.

50. Q. What is the Anthology? A. A collection of more than four thousand short pithy poems from the pens of about three hundred Greek writers.

51. Q. When Rome was founded, 753 B. C., as what were the predominant Italian races distinguished? A. As Latin and Umbrian; their languages were closely related, and have been called Italic.

52. Q. When was the Latin language, in its most ancient form, spoken by the people of Latium? A. Probably at least twelve hundred years before the Christian era.

53. Q. To what extent was the Latin language finally spoken? A. In greater or less purity throughout the Roman empire at the time of its widest limits.

54. Q. What is the rough simple verse in which the ballads and heroic poems of the first Latin bards are supposed to have been written called? A. Saturanian verse.

55. Q. From whom did Italy receive her first lessons in reading and writing, in law-making, in art, and draw.her first inspiration in polite literature? A. From Greece.

56. Q. What did the sixth and seventh centuries of Rome see in literature? A. The birth of the regular drama and its decline; the earliest attempts at epic and satiric poetry, and the rise of a vigorous prose.

57. Q. Who was the author of the first regular Roman drama, and what was the occasion of its production? A. Livius Andronicus, a Greek slave, who may be called the father of Roman classical literature, was the author; the grand celebration over the downfall of Carthage, 240 B. C., was the occasion.

58. Q. What two writers of tragedies followed Andronicus? A. Nævius and Ennius.

59. Q. Who were two of the greatest comic poets of the Roman drama? A. Plautus and Terence.

60. Q. What two poets already named are famous as writers of epics? A. Nævius, called "The last of the Native Minstrels," and Ennius, recognized as "The Father of Latin Song."

61. Q. What are the most noted epics of each? A. Of 41. Q. Give the title of the most prominent work of each. Nævius, "The Punic War," and of Ennius, "The Annals."

62. Q. What class of poetry was native-born in this period of Roman literature? A. Satiric poetry.

63. Q. Who was the greatest writer of satirical poetry during this era? A. Lucilius.

64. Q. Give the names of some of the most eminent prose writers of this period? A. Cato the Censor, Lælius and Scipio, the Gracchus brothers, Crassus and Antonius, and Hortensius.

65. Q. What period is distinguished as the golden age of Roman literature? A. From B. C. 80 to A. D. 14, less than one hundred years.

66. Q. Into what two periods is this age divided? A. The Ciceronian period, from 80 to 43 B. C., and the Augustan period, from 43 B. C. to 14 A. D.

67. Q. What class of Roman literature reached its highest development during the Ciceronian period? A. Prose writing.

68. Q. Who were the five most distinguished prose writers of the Ciceronian period? A. Cicero, Varro, Julius Cæsar, Sallust, and Nepos.

90. Q. What is the only work we have left from his pen? A. His "Natural History."

91. Q. Who was the chief poet of Domitian's reign? A. Martial, master of the Latin epigram.

92. Q. What Roman lyric poetess was the Sappho of Domitian's age? A. Sulpitia.

93. Q. What noted rhetorician flourished during Domitian's reign? A. Quintilian.

94. Q. Who was the only great poet of the age of Trajan and the Antonines? A. Juvenal, the satirist.

95. Q. Who was foremost among the prose writers of this later period of Roman literature? A. Tacitus, by some considered the greatest of Roman historians.

96. Q. What contemporary of Tacitus wrote the "Lives of the Twelve Cæsars?" A. Suetonius.

97. Q. Who, during this period, was distinguished as a letter writer? A. Pliny the Younger.

98. Q. Who was the last of the writers of this age? A. Puleius.

99. Q. Who were the four great Latin fathers that wrote

69. Q. Who was the great central sun in this period of during the last three centuries of the Roman empire? A. literature? A. Cicero.

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81. Q. To what does Horace owe his renown? A. To his "Odes."

82. Q. What are the names of three other poets of the Augustan age? A. Varius, Tibullus, and Propertius.

83. Q. Who was the last literary ornament of the Augustan era? A. The historian Livy.

84. Q. What is Livy's great work? A. "The Annals," a history of Rome.

85. Q. What is the period following the golden age of Roman literature called? A. The silver age of Roman let

ters.

86. Q. What three writers were most prominent during the reign of Tiberius, the successor of Augustus? A. Velleius, the court historian; Celsus, the scientist; and Phædrus, the poet.

87. Q. Who were the three great literary ornaments of Nero's reign? A. Persius, the satirist; Seneca, the philosopher, and his nephew, Lucan.

88. Q. What is the only poem that we now possess of Lucan's? A. The epic, "Pharsalia," its subject being the civil war between Cæsar and Pompey.

89. Q. What eminent naturalist was an intimate friend of the Emperor Vespasian? A. Pliny the Elder.

St. Augustine, Ambrose, St. Jerome, and St. Gregory. 100. Q. What Roman noble, who outlived the fall of his country, wrote the famous moral treatise "on the Consolation of Philosophy?" A. Boëthius.

C. L. S. C. NOTES AND LETTERS.

There are two Memorial Days in February. The first is Special Sunday, February 12th, and the second is the new Longfellow's Day, Monday, February 27th. If any are in doubt as to how to best commemorate them, they should not fail to consult Chautauqua Text-Book, No. 7, Memorial Days, and also refer to what has been said on the subject in previous numbers of THE CHAUTAUQUAN.

A member writes from Ohio: "My daughter is studying the C. L. S. C. course, and being an invalid is unable to either read or write herself, but, having a good memory, by my assistance is making excellent progress."

One of the class of 1883 asks: "Do you know where engravings, photographs, or prints of the paintings and sculptures in the Capitol are to be had? It seems to me that if

they were even as good as the prints on advertisements that are thrown about, there are many of the C. L. S. C. that would be pleased to have them, as probably it is the few who may see them personally, while the many should be posted on the works of art in their own country." Can any one in the wide C. L. S. C. family furnish the information desired?

A lady member, whose letter is accompanied with exceedingly well-written and clear answers to "Questions for Further Study," says: "This is my first effort at real study for some time, and I succeed slowly. I have no helps in the form of books, and there is no local circle within ten miles. I work all day, so I have only night time for study and writing, hence the hurried appearance of the manuscript enclosed."

No further answers to "Questions for Further Study," or essays suggested in the programmes for local circles in the October and November numbers of THE CHAUTAUQUAN, need be sent to the General Secretary. A large number of correct answers have been received, and as the answers either have or will be published in THE CHAUTAUQUAN, members can compare the results of their investigations with those printed. We again state that the standing of

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