there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus. ... We beseech you, brethren, . . . that ye study to be quiet, and to do your own Business, and to work with your hands, as we commanded you; that ye may walk honestly. . . . This we commanded you, that if any would not work, neither should he eat. . . . In like manner also, that women adorn themselves in modest apparel, with shame-facedness and sobriety; not with broidered hair, or gold, or pearls, or costly array. . . . They that will be rich, fall into temptation . . . for the love of money is the root of all evil: charge them that are rich in this world . . . that they do good, that they be rich in good works, ready to distribute." "But speak thou the things which become sound doctrine : that the aged men be sober, grave, temperate, sound in faith, in charity, in patience; the aged women likewise, that they be in behaviour as becometh holiness; not false accusers, not given to much wine, teachers of good things; that they may teach the young women to be sober, to love their husbands, to love their children; to be discreet, chaste, keepers at home... that the word of God be not blasphemed. Young men likewise exhort to be sober-minded, in all things shewing thyself a pattern of good works. . . . Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again; not purloining, but shewing all good fidelity; that they may adorn the doctrine of God, our Saviour, in all things. . . . Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work." Note on Heresies. - From Phrygia, in the second century, came the doctrine of Montanus, who thought himself the dwelling of the Holy Ghost, and who taught that the end of the world was near, and that bodily suffering would purify the soul [asceticism]. In Alexandria and Egypt were many Gnostics who denied the humanity of Christ. In the third century some denied his divinity. Then, too, came the Manichæans from Persia, teaching the existence of two gods, one good, one evil. They condemned marriage, and considered that the body was so evil that to continue the human species was but to prolong the reign of evil. There was much discussion in this century about baptism, about the marriage of the clergy, their duties and accountability. Just at the close of the period arose the famous Arian controversy between Arius, deacon of Alexandria, who maintained that Christ was like God and had been created by him, and Athanasius, bishop of Alexandria, who taught that Christ was himself very God. STUDY ON f, g, AND NOTE. What in Roman life was attacked by the Christian teachings? What in Roman ideas? What in organization? What virtues did they insist upon? Why was Christianity dangerous to Rome? In what part of the empire did all the heresies arise? Why in that part rather than another? What sort of activity do they indicate in the early church? What danger did they threaten her with? What was the bond of union among Christians? What previous bonds of union did the Christians abolish or ignore by their teachings? What was their ideal? GENERAL QUESTIONS ON ROMAN HISTORY. Of what value was the Roman dominion to the countries governed? What real differences existed between the divisions of the empire made by Diocletian? To what old empire did the eastern division roughly correspond? Of what advantage was the empire to the spread of Christianity? What is the application of the motto prefixed to the studies in Roman history? To what part of the history does it most thoroughly apply? What countries could Rome make after her own pattern, Roman? What countries were uninfluenced, though conquered by her? What proof can you give of this? What seems to you the best period of Roman history? What its worst? What was the most characteristic period? What was the genius of Rome? How shown? When and how did this genius first appear? When and how did her faults first appear? THE TEUTONIC BARBARIANS BEFORE 476. "We hewed with our swords.". - LODBROKAR. Original and contemporary authorities: Tacitus, Cæsar, Jornandes, and Ammianus; Teutonic songs and legends embodied in later forms, notably, the Eddas, the Saga of the Burnt Njal, the Nibelungen Lied, Beowulf; actual villagecommunities, like those of Russia and the East, and traces of these all through modern Europe throw much side-light on this history. Modern authorities in English: Stubbs' Constitutional History of England, true for all the West; Grant Allen's Early Britain, and Green's History of the English People. 1. Note on Teutonic Land-Tenure. The German territory belonging to any tribe was divided into cantons; in each canton was a certain number of marks; a mark was a district of country held by "kindred freemen," who grouped their dwellings in a village surrounded by wood and waste land. Within the village, each man owned his own homestead and a bit of vacant land around it. Once a year the land to be cultivated was divided among the villagers by common consent in a general meeting of the mark-men ["Markmoot"] or by the decision of a chief or magistrate. Each householder raised from the lot assigned him the crops decided upon by the community. One man had as good a right as another to cut wood and let his pigs run in the forest, or send his cattle into the meadow-lands. The Mark-moot also decided if a new man might come among them to own land, or if an old settler might build apart from the village, and in general, on purely local affairs. Within the family the rule was patriarchal. 2. Extracts from the "Germany" of Tacitus. "The people of Germany appear to me indigenous, and free from intermixture with foreigners. . . . In their ancient songs, which are the only records or annals, they celebrate the god ... ... Tuisto, sprung from the earth, and his son Mannus, as the fathers and founders of their race. A peculiar kind of verses is also current among them, by the recital of which, termed 'barding,' they stimulate their courage. The land ... is productive of grain, but unkindly to fruit-trees. It abounds in flocks and herds, . . . [which] form the most esteemed, and, indeed, the only species of wealth. . . The greatest disgrace that can befall them is to have abandoned their shields. A person branded with this ignominy is not permitted to join in their religious rites or enter their assemblies. . . . In the election of kings, they have regard to birth; in that of generals, to valor. Their kings have not an absolute or unlimited power; and their generals command less through the force of authority than of example. If they are daring, adventurous, and conspicuous in action, they procure obedience from the admiration they inspire. None, however, but the priests are permitted to judge offenders . . . so that the chastisement appears . . . the instigation of the god whom they suppose present with warriors. They also carry with them to battle certain images and standards taken from the sacred groves. It is a principal incentive to their courage, that their squadrons and battalions are . . . formed. . . by the assemblage of families and clans. To their mothers and their wives, they bring their wounds for relief, nor do these dread to count or to search out the gashes. The women also administer food and encouragement to those who are fighting." * ... * "When the affairs of the state are of lesser importance, the chiefs decide; when of greater, the whole community of cantons; but whatever is referred to, the decision of the people is first maturely discussed by the chiefs. . . . In assembly, all sit in arms. Silence is proclaimed by the priests. . . . The king or chief and such others as are renowned for age, for glory in arms, or eloquence, are heard, and gain attention rather by their ability to persuade than their authority to command. . . . If a proposal displease, the assembly reject it by an inarticulate murmur; if it prove agreeable, they clash their javelins; for the most honorable expression of assent among them is the sound of arms. Before this council it is . . . allowed to exhibit accusations and to prosecute capital offenses. Punishments are varied according to the nature of the crime. . . . In the same assemblies chiefs are also elected to administer justice through the cantons and districts. . . . The Germans transact no business, public or private, without being armed; but it is not customary for any person to assume arms till the state has approved his ability to use them. Then, in the midst of the assembly, either one of the chiefs, or the father . . . equips the youth with a shield and javelin. . . . Before this. [he] is considered as part of the household; afterwards, of the state... ... .. "He who would gain dignity and rank among the chieftains must have many and brave companions ;' . . . and among these, each wishes to stand highest in the regard of his chief. The companion requires from the liberality of his chief the war-like steed, the bloody and conquering spear; and in place of pay, food, homely but plentiful. The funds for these gifts must be found in war and rapine. . . . It is customary for the several states to present, by voluntary and individual contributions, cattle or grain to their chiefs. . . . "Almost singly among the barbarians, they content themselves with one wife, whose bridal gifts are oxen, a caparisoned steed, a shield, spear, and sword. By virtue of these the wife is espoused; and she in her turn makes a present of some arms to her husband . . . The woman . . . is admonished by the very ceremonial of her marriage, that she comes to her husband as a partner in toils and dangers; to suffer and to dare equally with him, in peace and in war; this is indicated by the yoked oxen, the harnessed steed, the offered arms. . . . "It is an indispensable duty to adopt the enmities of a father 1 Cæsar says, "Whenever any of their chiefs has said in an assembly that he will be a leader in some undertaking, they who approve of the man and the enterprise arise, and promise him their aid." These are called companions. |