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# Now Then, Smith

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Songs of the Road (1922, edition of Doyle's collected poems with added texts)
Now Then, Smith! [The incident quoted is literally correct.]
'Twas on Messina's day of wrath,
When one wild morning laid her low,
On either side of that grey path
The cinder piles were still aglow.
Down it there sauntered Skipper Wise,
The Master of the Roderic Dhu,
And at his heels, with wondering eyes,
A dozen of her collier crew.
But hark that cry! Above their heads,
There hung a riven shaking wall,
From bulging base to melting leads
Was sheer a hundred foot of fall;
And there, half balanced on a sill.
There clung a little frightened maid,
Her white face staring down, and still
She waved her hand and cried for aid.
The Skipper cocked his thumb in air,
"Now then, Smith!" he curtly said.
The seaman marked the child up there.
And growled an oath and scratched his head.
They saw him wet his horny paw,
They saw him test the shaking wall,
They saw him creep from flaw to flaw,
They saw him slip, they saw him fall.
And yet again regain his grip.
And find a crevice for his stand,
And on with jerk and spring and slip.
Until he clutched the downstretched hand.
He braced his shoulder to the strain.
He caught her as she sank all spent.
And with her balanced turned again
To make his terrible descent.
With pause for thought and pause for breath,
While the dark rabble prayed and cried,
Until from that high place of death
He bore her to her mother's side.
"Now then, Smith!" the skipper said,
And at the word the thing was done.
But where is Smith, whose hand and head
Have played a match with death and won?
He's just a chap among the chaps.
Unknown, unhonoured, as before,
And there he'll stay until perhaps
The world has need of him once more.
So has it been in every age.
In every age it still shall be,
Smith's name is not on history's page.
But who has made that page save he? The Warrior chief can frame his plan
With all that wisdom can devise,
And then,—ah, then it needs the man,
And "Now then, Smith!" he loudly cries.
The Statesman in a parlous place
May totter on unstable ground.
His blunders rise before his face.
And no redemptiom may be found.
When all is lost, 'mid doubts and fears,
There's one more card that he can play.
It's "Now then, Smith!" and Smith appears
To save him for some later day.
And when War raised its fearsome shape
And Europe shrank before its form,
Our England stood with no escape,
Unarmed before the rising storm,
'Twas Smith to whom at once we turned.
Five million Smiths obeyed the call.
To Smith the praise that he has earned,
For by his blood he saved us all.
Now then, Smith! You're neither rich nor gifted.
But here's a job that must be done,
A job we may not shirk.
Now then, Smith! Get down to it and shift it! You're just the common working bee.
So work, you beggar, work!
# Now I lay thee down to Sleep—

Now I lay thee down to Sleep — I pray the Lord thy Dust to keep — And if thou live before thou wake — I pray the Lord thy Soul to make —
# Now Let Us Join with Hearts and Tongues

This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
Man honored above angels by John Newton
    Now let us join with hearts and tongues,
    And emulate the angels’ songs;
    Yea, sinners may address their King
    In songs that angels cannot sing.
    They praise the Lamb Who once was slain,
    But we can add a higher strain;
    Not only say, “He suffered thus,”
    But that He suffered all for us.
    When angels by transgression fell,
    Justice consigned them all to hell;
    But mercy formed a wondrous plan,
    To save and honor fallen man.
    Jesus, Who passed the angels by,
    Assumed our flesh to bleed and die;
    And still He makes it His abode,
    As man, He fills the throne of God.
    Our next of kin, our Brother now,
    Is He to Whom the angels bow;
    They join with us to praise His Name,
    But we the nearest interest claim.
    But ah! how faint our praises rise!
    Sure, ’tis the wonder of the skies;
    That we, who share His richest love,
    So cold and unconcerned should prove.
    O glorious hour, it comes with speed
    When we from sin and darkness freed,
    Shall see the God Who died for man,
    And praise Him more than angels can.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Leo the Great/Letters/Letter 155

Letter CLV.
To Anatolius, Bishop of Constantinople.
(In which he incites him to watchfulness, and complains that certain of the clergy in Constantinople are in collusion with the adversary.)
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Leo the Great/Letters/Letter 161

Letter CLXI.
To the Presbyters, Deacons and Clergy of the Church of Constantinople.
(Exhorting them to remain stedfast in the Faith as fixed at Chalcedon, and to have no dealings with Atticus and Andrew unless they recant.)
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Leo the Great/Letters/Letter 153

Letter CLIII.
To Aetius, Presbyter of Constantinople.
(Asking him to assist in the distribution of these letters.)
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Leo the Great/Letters/Letter 154

Letter CLIV.
To the Egyptian Bishops.
(See Letter CLVIII.)
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Leo the Great/Letters/Letter 157

Letter CLVII.
To Anatolius, Bishop of Constantinople.
(Urging him to active measures in certain specified matters.)
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Leo the Great/Letters/Letter 160

Letter CLX.
(See Letter CLVIII.)
# Nicene and Post-Nicene Fathers: Series II/Volume XI/The Commonitory of Vincent of Lerins/Chapter 16

Chapter XVI.
Recapitulation of what was said of the Catholic Faith and of divers Heresies, Chapters xi–xv.
[41.] But now that we may refresh our remembrance of what has been briefly said concerning either the afore-mentioned heresies or the Catholic Faith, let us go over it again more briefly and concisely, that being repeated it may be more thoroughly understood, and being pressed home more firmly held.
Accursed then be Photinus, who does not receive the Trinity complete, but asserts that Christ is mere man.
Accursed be Apollinaris, who affirms that the Godhead of Christ is marred by conversion, and defrauds Him of the property of perfect humanity.
Accursed be Nestorius, who denies that God was born of the Virgin, affirms two Christs, and rejecting the belief of the Trinity, brings in a Quaternity.
But blessed be the Catholic Church, which worships one God in the completeness of the Trinity, and at the same time adores the equality of the Trinity in the unity of the Godhead, so that neither the singularity of substance confounds the propriety of the Persons, not the distinction of the Persons in the Trinity separates the unity of the Godhead.
Blessed, I say, be the Church, which believes that in Christ there are two true and perfect substances but one Person, so that neither doth the distinction of natures divide the unity of Person, nor the unity of Person confound the distinction of substances.
Blessed, I say, be the Church, which understands God to have become Man, not by conversion of nature, but by reason of a Person, but of a Person not feigned and transient, but substantial and permanent.
Blessed, I say, be the Church, which declares this unity of Person to be so real and effectual, that because of it, in a marvellous and ineffable mystery, she ascribes divine attributes to man, and human to God; because of it, on the one hand, she does not deny that Man, as God, came down from heaven, on the other, she believes that God, as Man, was created, suffered, and was crucified on earth; because of it, finally, she confesses Man the Son of God, and God the Son of the Virgin.
Blessed, then, and venerable, blessed and most sacred, and altogether worthy to be compared with those celestial praises of the Angelic Host, be the confession which ascribes glory to the one Lord God with a threefold ascription of holiness. For this reason moreover she insists emphatically upon the oneness of the Person of Christ, that she may not go beyond the mystery of the Trinity (that is by making in effect a Quaternity.)
Thus much by way of digression. On another occasion, please God, we will deal with the subject and unfold it more fully. Now let us return to the matter in hand.

## Footnotes

* ↑ Anrtelmi, who ascribed the Athanasian Creed to Vincentius, thought that document a fulfilment of the promise here made. Nova de Symbolo Athanasiano Disquisitio.—See Appendix I.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/The Commonitory of Vincent of Lerins/Chapter 10

Chapter X.
Why Eminent Men are permitted by God to become Authors of Novelties in the Church.
[27.] But some one will ask, How is it then, that certain excellent persons, and of position in the Church, are often permitted by God to preach novel doctrines to Catholics? A proper question, certainly,
and one which ought to be very carefully and fully dealt with, but answered at the same time, not in reliance upon one’s own ability, but by the authority of the divine Law, and by appeal to the Church’s determination.
Let us listen, then, to Holy Moses, and let him teach us why learned men, and such as because of their knowledge are even called Prophets by the apostle, are sometimes permitted to put forth novel doctrines, which the Old Testament is wont, by way of allegory, to call “strange gods,” forasmuch as heretics pay the same sort of reverence to their notions that the Gentiles do to their gods.
[28.] Blessed Moses, then, writes thus in Deuteronomy: “If there arise among you a prophet or a dreamer of dreams,” that is, one holding office as a Doctor in the Church, who is believed by his disciples or auditors to teach by revelation: well,—what follows? “and giveth thee a sign or a wonder, and the sign or the wonder come to pass whereof he spake,”—he is pointing to some eminent doctor, whose learning is such that his followers believe him not only to know things human, but, moreover, to foreknow things superhuman, such as, their disciples commonly boast, were Valentinus, Donatus, Photinus, Apollinaris, and the rest of that sort! What next? “And shall say to thee, Let us go after other gods, whom thou knowest not, and serve them.” What are those other gods but strange errors which thou knowest not, that is, new and such as were never heard of before? “And let us serve them;” that is, “Let us believe them, follow them.” What last? “Thou shalt not hearken to the words of that prophet or dreamer of dreams.” And why, I pray thee, does not God forbid to be taught what God forbids to be heard? “For the Lord, your God, trieth you, to know whether you love Him with all your heart and with all your soul.” The reason is clearer than day why Divine Providence sometimes permits certain doctors of the Churches to preach new doctrines—“That the Lord your God may try you;” he says. And assuredly it is a great trial when one whom thou believest to be a prophet, a disciple of prophets, a doctor and defender of the truth, whom thou hast folded to thy breast with the utmost veneration and love, when such a one of a sudden secretly and furtively brings in noxious errors, which thou canst neither quickly detect, being held by the prestige of former authority, nor lightly think it right to condemn, being prevented by affection for thine old master.

## Footnotes

* ↑ Deut. xiii. 1, etc.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/The Commonitory of Vincent of Lerins/Appendix III

Appendix III.
Note on Section 85, Page 156.
Celestine’s letter was addressed to certain Bishops of Southern Gaul, who are particularized by name.
It appears that Prosper and Hilary had made a journey to Rome, where they then were, for the purpose of complaining to Celestine of the connivance of certain bishops of Southern Gaul with the unsound teaching of their clergy. They complained too of the disrespectful manner in which these same clergy treated the memory of Augustine, then recently deceased.
Celestine writes to these bishops: blames their connivance with a fault, which, says he, by their silence they make their own, and then proceeds to charge them, as in the passage quoted in the text, “Rebuke these people: restrain their liberty of preaching. If the case be so, let novelty cease to assail antiquity, let restlessness cease to disturb the Church’s peace.” Then, after some further exhortation, he adds, “We cannot wonder at their thus assailing the living, when they do not shrink from seeking to asperse the memory of the departed. With Augustine, whom all men everywhere loved and honoured, we ever held communion. Let a stop be put to this spirit of disparagement, which unhappily is on the increase.”
The manner in which Vincentius deals with this letter has been very commonly thought, and with reason, to indicate a Semipelagian leaning. His “si ita est,” “if the case be so,” emphasized by being repeated again and again, quite in an excited manner, as we should say, shows an evident wish to shift the charge of novelty from those against whom it had been brought, and fix it upon the opposite party. “Who are the introducers of novelty? The Massilians, as Prosper represents them, or their calumniators? Not the Massilians: they notoriously appeal to antiquity,—not the Massilians, but Prosper and the rest of Augustine’s followers.”
The feeling with regard to Augustine, on the part of the Massilian clergy, as indicated in Celestine’s letter, is quite in accordance with the animus of § 69 above. See the note on that place, and see Noris’s remarks, pp. 246–248.

## Footnotes

* ↑ E.g. “Hunc locum Vincentius Lirinensis sic a vero sensu contra Prosperum et Hilarium detorquet, ut ipse haud injuria in erroris Semipelagiani suspicionem veniat.” The Benedictine editor of St. Augustine’s works on Celestine’s letter, Tom. x. col. 2403. To the same purpose, among others, Card. Norris, Histor. Pelag., 246. Vossius, Histor. Pelag. Tillemont, T. xv. pp. 145, 862. Neander, Church History, iv. p. 388.
# Omniana/Volume 1/Juan de Esquivel Navarro

42. Juan de Esquivel Navarro.
Vestris used to say there were but three great men in Europe: Voltaire, the king of Prussia, and himself. It is a a proof of greatness in this Dieu de la Dance as he called himself, that he admitted the co-equality of the two former, allowed the head to be worthy of reputation as well as the heels, and thought the evolutions of a battle might be performed in as masterly a manner as those of a dance. How must he have admired those courts where there was a ​royal professor of dancing! Philip IV. of Spain conferred this dignity upon Antonio Almenda, his own preceptor in the gentle art; for surely if shoemaking be called in honourable distinction from all other trades the gentle craft, dancing is in like manner entitled to be distinguished from all other arts. Almenda, like the druids and philosophers, communicated his mysteries only by oral precept; they were reduced to writing by his disciple Juan de Esquivel Navarro, of Seville. His work is entitled, Discurso sobre el arte del Danzado y sus excellencias y primer origen, reprobando las acciones deshonestas. Sevilla, 1642. I know not whether there be any earlier treatise upon the art.
Whether Philip profited by the lessons of his royal professor it would be in vain to inquire. He made many false steps in politics, whatever he may have done in the saloon; and however Almenda may have instructed him to carry himself, ​Olivares prevented him from walking uprightly through the world.
Some celebrity a prince may acquire by dancing. Oh mine Gott! an old German used to say, who remembered the last Duke of York upon his travels, Oh mine Gott! de Duke of York vas de mose accompleesh gentleman dat ever I did see at dance-a de minnuett! He never went into a ball room withing regretting the Duke of York, and sighing for the inferiority of all who attempted to dance a de minnuett after him. The Duke's fame has probably died with this old German. There is something melancholy in calling to mind the barren accomplishments of the dead, even more so than in remembering beauty which is faded. In all the operations of nature there is a view to the future; it should be so with the actions of man, and those pursuits which have no other aim beyond mere present gratification, are unworthy of him. I subscribe therefore, to the prohibition of the Quakers against ​music and dancing, were it only upon the ground that they cannot "leave a joy for memory." This is somewhat too serious a strain to be introduced by Vestris, the royal professor, and the Duke of York; but they who understand the process of the associations of thought may see how I have slipt into this moralizing mood, by writing slowly, idiy, and letting thought ramble on. If further exemplification be needful, go and read Montaigne.
# Omniana/Volume 1/Jeremy Taylor

90. Jeremy Taylor..
The writings of Bishop Jeremy Taylor are a perpetual feast to me. His hospitable board groans under the weight and multitude of viands. Yet I seldom rise from the perusal of his works without repeating or recollecting the excellent observation of Minucius Felix:
"Fabulas et errores ab imperitis ​parentibus discimus; et quod est gravius, ipsis studiis et disciplinis elaboramus"
# Omniana/Volume 1/Law of the Mozcas

10. Law of the Mozcas.
A very remarkable law prevailed among the Mozcas, one of the tribes of the Nuevo Reyno de Granada. There, as among more advanced nations, the King could do no wrong,.. but the subordinate chiefs could;.. these chiefs were men, the people reasoned, like themselves; they could not be punished by their vassals;.. for there would be a natural unfitness in that: the King, it seems, was not expected to interfere, except in case of state offences; the power of punishment, therefore, was vested in their wives, and a power it was, says Piedrahita, which they exercised famously whenever it fell to them to be judges of their poor husbands. The conqueror Quesada calling one morning upon the chief of a place called Suesca, found him under the hands of his nine wives, who were tying him, and having so done, proceeded, in spite of Quesada's intercession, to flog him one after the other. His offence ​was, that some Spaniards the night before had lodged in his house, and he had partaken too freely of their Spanish wine. Drunkenness was one of the sins which fell under the cognizance of his wives: they carried him to bed that he might sleep himself sober; and then awoke him in the morning to receive the rigour of the law. Hist. del N. Reyno. l. 1. c. 4.
# Omniana/Volume 1/Hole's Arthur

47. Hole's Arthur.
It is said in a late number of the Critical Review, that Mr. Hole's Arthur "failed of success, because published at the same time with the Joans of Arc, Alfreds, and Cœur de Lions, which disgusted the world with the very name of Epic." Arthur, or the Northern Enchantment, was published in 1789, Joan of Arc in 1796, the Alfreds and Cœur de Lion in 1800. The failure of Mr. Hole's poem, therefore, is not attributed to the true cause; and it cannot be necessary to point out the motive which induced the critic to assign a false one.
Mr. Hole's Arthur failed of success because it did not deserve it. The poem had fair play: it appeared before reviews were converted into tools of party, and before the butchers' phrase, "cutting up" was supposed to be synonymous with ​criticizing. The journals gave it at least as much praise as it deserved, and it failed in spite of them, as the Epigoniad had done before it. The subject was not ill chosen, (for that we have the authority of Dryden;) but it was ill handled, so ill handled, indeed, that all the advantages which it really possesses, were made of no avail. There is no name with which a chivalrous or a poetical mind associates more delightful recollections than with the name of Arthur; but it is with the Arthur of The Round Table, and of Spenser; for there are enough indications in the Faery Queen, that if that wonderful poem had been completed, the hero would have been sufficiently identified with the Arthur of Romance. Mr. Hole's hero bears no more resemblance to him than to Arthur O'Bradley; and the reader, when he discovers this, feels as if he had met an old friend with a new face.
The world has, perhaps, been "disgusted with the very name of epic." Mr. ​Hole's poem, however, could not have suffered from that disgust, because it was published ten years before the swarm of epics appeared; and I believe it will be thought probable that this swarm was occasioned by the success of Joan of Arc, notwithstanding the great and numerous defects of that poem, defects which have been weeded out in each successive edition, though they never can be totally removed.
# Omniana/Volume 1/Image Worship

164. Image Worship.
The worship of images is mysteriously defended by Thomas Taylor, in a note to Julian's Oration to the Mother of the Gods. "The construction of the statues of the Gods, he says, was the result of the most consummate theological science, and from their apt resemblance to divine natures they became participants of divine illumination. For as Sallust well observes in his treatise On the Gods and the World; (chap. 15.) As the providence of the Gods is every where extended, a certain habitude or fitness is all that is requisite in order to receive their beneficent communications. But all ​habitude is produced through imitation and similitude; and hence temples imitate the heavens, but altars the earth; statues resemble life, and on this account they are similar to animals. Statues therefore, through their habitude or fitness, conjoin the souls of those who pray to them with the Gods themselves.
"Let not the reader, however, (says the Pagan Philosopher of the nineteenth century,) confound this scientific worship of the ancients, with the filthy piety of the Catholics, as Proclus in his hymn to the muses justly calls it"
# Omniana/Volume 1/Inward Blindness

120. Inward Blindness.
Talk to a blind man—he knows, he ​wants the sense of sight, and willingly makes the proper allowances. But there are certain internal senses, which a man may want, and yet be wholly ignorant that he wants them. It is most unpleasant to converse with such persons on subjects of taste, philosophy, or religion. Of course, there is no reasoning with them: for they do not possess the facts, on which the reasoning must be grounded. Nothing is possible, but a naked dissent, which implies a sort of unsocial contempt; or, what a man of kind dispositions is very likely to fall into, a heartless tacit acquiescence, which borders too nearly on duplicity.
# Omniana/Volume 1/Inferiority of Women

11. Inferiority of Women.
If the authority of the latin grammar be not sufficient to establish that the masculine gender is more worthy than the feminine, a physiological opinion of our fathers may be adduced, which it would certainly be difficult to disprove. They held that the soul insinuated itself into, and invested itself with the body of the male embryo, at the seven and thirtieth day after conception, whereas the female embryo is not endowed with a soul till the fortieth.
Charron of Wisdom, Eng. Trans. p. 10.