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# Once a Week (magazine)/Series 1/Volume 8/The March of Arthur

Translated from a ballad published by Hersart de la Villemarqué in Barzaz Breiz.
THE MARCH OF ARTHUR. (FROM THE BRETON.)
M. de Villemarqué, to whom we owe the Breton original of “The March of Arthur,” which he obtained from the recitation of an old mountaineer of Leuhan, called Mikel Floih, informs us that these triplets were sung in chorus, as late as the Chouan war, by the Breton peasants, as they marched to battle against the Republican soldiers. The belief in the appearance of Arthur’s host on the mountains, headed by their mystic chief,—who awakens from his charmed sleep in the Valley of Avillion whenever war impends over his beloved Cymry,—is common to all the Celtic races. Sir Walter Scott has recorded the belief entertained in the Highlands of the apparition of mounted warriors riding along the precipitous flanks of the mountains, where no living horse could keep his footing. The apparition of this ghostly troop is always held to portend war; and it is no doubt the same which the Celtic bard has here described as arrayed under Arthur. The ancient air to which the triplets are sung (and of which I have appended the musical notes) is a wild and warlike march; and the peasant who chanted it to De Villemarqué told him it was always sung three times over. The composition is an ancient one, and contains many words now obsolete in Brittany, though still found in the Cymric of Wales. The last triplet is a late addition.
Tramp, tramp, tramp, tramp to battle din! Tramp son, tramp sire, tramp kith and kin! Tramp one, tramp all, have hearts within.
The chieftain’s son his sire addrest, As morn awoke the world from rest: “Lo! warriors on yon mountain crest—
“Lo! warriors armed, their course that hold On grey war-horses riding bold, With nostrils snorting wide for cold!
“Rank closing up on rank I see, Six by six, and three by three, Spear-points by thousands glinting free.
“Now rank on rank, twos front they go, Behind a flag which to and fro Sways, as the winds of death do blow!
“Nine sling-casts’ length from van to rear— I know ’tis Arthur's hosts appear;— There Arthur strides—that foremost peer!”
“If it be Arthur—Ho! what, ho!
Up spear! out arrow! Bend the bow!
Forth, after Arthur, on the foe!”
Breton Peasants singing “The March of Arthur” (see p. 433).
The chieftain’s words were hardly spoke,
When forth the cry of battle broke— From end to end the hills it woke:
“Be’t head for hand, and heart for eye,
Death-wound for scratch—a-low, on high,— Matron for maid, and man for boy!
“Stone-horse for mare, for heifers steers,
War-chief for warrior, youth for years,
And fire for sweat, and blood for tears.
“And three for one—by strath and scaur, By day, by night, till near and far
The streams run red with waves of war!
“If in the fight we fall, so best!
Bathed in our blood—a baptism blest— With joyous hearts we’ll take our rest.
“If we but fall where we have fought, As Christian men and Bretons ought,
Such death is ne’er too early sought.”
Tom Taylor.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Council of Ancyra/Historical Note

Historical Note.
Soon after the death of the Emperor Maximin, a council was held at Ancyra, the capital of Galatia. Only about a dozen bishops were present, and the lists of subscriptions which are found appended to the canons are not to be depended on, being evidently in their present form of later authorship; as has been shewn by the Ballerini. If we may at all trust the lists, it would seem that nearly every part of Syria and Asia Minor was represented, and that therefore the council while small in numbers was of considerable weight. It is not certain whether Vitalis, (bishop of Antioch,) presided or Marcellus, who was at the time bishop of Ancyra. The honour is by the Libellus Synodicus assigned to the latter.
The disciplinary decrees of this council possess a singular interest as being the first enacted after the ceasing of the persecution of the Christians and as providing for the proper treatment of the lapsed. Recently two papyri have been recovered, containing the official certificates granted by the Roman government to those who had lapsed and offered sacrifice. These apostates were obliged to acknowledge in public their adhesion to the national religion of the empire, and then were provided with a document certifying to this fact to keep them from further trouble. Dr. Harnack (Preussische Jahrbücher) writing of the yielding of the lapsed says:
“The Church condemned this as lying and denial of the faith, and after the termination of the persecution, these unhappy people were partly excommunicated, partly obliged to submit to severe discipline. Who would ever suppose that the records of their shame would come doom to our time?—and yet it has actually happened. Two of these papers have been preserved, contrary to all likelihood, by the sands of Egypt which so carefully keep what has been entrusted to them. The first was found by Krebs in a heap of papyrus, that had come to Berlin; the other was found by Wessely in the papyrus collection of Archduke Rainer. ‘I, Diogenes, have constantly sacrificed and made offerings, and have eaten in your presence the sacrificial meat, and I petition you to give me a certificate.’ Who to-day, without deep emotion, can read this paper and measure the trouble and terror of heart under which the Christians of that day collapsed?”

## Footnotes

* ↑ Not “Maximilian,” as in the English translation of Hefele’s History of the Councils, Vol. I., p. 199 (revised edition). Maximian died in 310, Galerius in 311, Maxentius in 312, and Diocletian in 313.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Council of Ancyra/Canons/Canon XVII

Canon XVII.
Defilers of themselves with beasts, being also leprous, who have infected others [with the leprosy of this crime], the holy Synod commands to pray among the hiemantes.
Notes.
Ancient Epitome of Canon XVII.
A leper who goes in to a beast or even to leprous women, shall pray with the hybernantes.
Λεπρώσαντας is from λεπρόω not from λεπράω and therefore cannot mean “have been lepers,” but “have made others rough and scabby.” It is only in the passive and in Alexandrian Greek that it has the meaning to become leprous.  Vide Liddell and Scott.
There seems but little doubt that the word is to be understood spiritually as suggested above.
The last word of the canon is also a source of confusion. Both Beveridge and Routh understand by the χειμαζόμενοι those possessed with devils. Suicer however (Thesaurus) thinks that the penitents of the lowest degree are intended, who had no right to enter the church, but were exposed in the open porch to the inclemencies (χειμών) of the weather. But, after all it matters little, as the possessed also were forced to remain in the same place, and shared the same name.
Besides the grammatical reason for the meaning of λεπρώσαντας given above there is another argument of Hefele’s, as follows:
Hefele.
It is clear that λεπρώσαντας cannot possibly mean “those who have been lepers”; for there is no reason to be seen why those who were cured of that malady should have to remain outside the church among the flentes.  Secondly, it is clear that the words λεπροὺς ὄντας, etc. are added to give force to the expression ἀλογευσάμενοι.  The preceding canon had decreed different penalties for different kinds of ἀλογευσάμενοι.  But that pronounced by canon xvii. being much severer than the preceding ones, the ἀλογευσάμενοι of this canon must be greater sinners than those of the former one. This greater guilt cannot consist in the fact of a literal leprosy; for this malady was not a consequence of bestiality. But their sin was evidently greater when they tempted others to commit it. It is therefore λέπρα in the figurative sense that we are to understand, and our canon thus means; “Those who were spiritually leprous through this sin, and tempting others to commit it made them leprous.”
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Council of Ancyra/Canons/Canon XXIV

Canon XXIV.
They who practice divination, and follow the customs of the heathen, or who take men to their houses for the invention of sorceries, or for lustrations, fall under the canon of five years’ [penance], according to the prescribed degrees; that is, three years as prostrators, and two of prayer without oblation.
Notes.
Ancient Epitome of Canon XXIV.
Whoso uses vaticination and whoso introduces anyone into his house for the sake of making a poison or a lustration let him be subject to penance for five years.
I read ἐθνῶν for χρόνων and accordingly translate “of the heathen.”
Van Espen.
It is greatly to be desired that bishops and pastors to-day would take example from the fathers of Ancyra and devote their attention strenuously to eliminate superstition from the people, and would expound with animation to the people the enormity of this crime.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Council of Ancyra/Canons/Canon XXII

Canon XXII.
Concerning wilful murderers let them remain prostrators; but at the end of life let them be indulged with full communion.
Notes.
Ancient Epitome of Canon XXII.
A voluntary homicide may at the last attain perfection.
Van Espen.
It is noteworthy how singularly appositely [Constantine] Harmenopulus the Scholiast in the Epitom. Canonum., Sect. v., tit. 3, tells the following story: “In the time of the Patriarch Luke, a certain bishop gave absolution in writing to a soldier who had committed voluntary homicide, after a very short time of penance; and afterwards when he was accused before the synod of having done so, he defended himself by citing the canon which gives bishops the power of remitting or increasing the length of their penance to penitents. But he was told in answer that this was granted indeed to pontiffs but not that they should use it without examination, and with too great lenity. Wherefore the synod subjected the soldier to the canonical penance and the bishop it mulcted for a certain time, bidding him cease from the exercise of his ministry.”

## Footnotes

* ↑ That is, receive the Sacraments.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Council of Ancyra/Canons/Canon XXV

Canon XXV.
One who had betrothed a maiden, corrupted her sister, so that she conceived. After that he married his betrothed, but she who had been corrupted hanged herself. The parties to this affair were ordered to be received among the co-standers after ten years [of penance] according to the prescribed degrees.
Notes.
Ancient Epitome to Canon XXV.
A certain body after being engaged to marry a young girl, violates her sister and then takes her to wife. The first is suffocated. All who were cognizant of the affair are to be subject to penance for ten years.
I have followed the usual translation “hanged herself,” which is the ordinary dictionary-meaning of ἀπάγχω, but Hefele says that it signifies any and every variety of suicides.
Balsamon.
In this case we have many nefarious crimes committed, fornication, unlawful marriage [i.e. with the sister of one’s mistress] and murder. In that case [mentioned by St. Basil in Canon lxxviij. where only seven years penance is enjoined] there is only a nefarious marriage [i.e. with a wife’s sister].
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Council of Ancyra/Canons/Canon XVIII

Canon XVIII.
If any who have been constituted bishops, but have not been received by the parish to which they were designated, shall invade other parishes and wrong the constituted [bishops] there, stirring up seditions against them, let such persons be suspended from office and communion. But if they are willing to accept a seat among the presbyterate, where they formerly were presbyters, let them not be deprived of that honour. But if they shall act seditiously against the bishops established there, the honour of the presbyterate also shall be taken from them and themselves expelled.
Notes.
Ancient Epitome of Canon XVIII.
If a bishop who has been duly constituted, is not received by the Church to which he was elected, but gives trouble to other bishops, let him be excommunicated.
If he wishes to be numbered among the presbyters, let him be so numbered. But if he shall be at outs with the bishops duly constituted there, let him be deprived of the honour of being even a presbyter.
The word I have translated “suspended from office and communion” is ἀφορίζεσθαι . Suicer in his Thesaurus shews that this word does not mean only, as some have supposed, a deprivation of office and dignity (e.g., Van Espen), but also an exclusion from the communion of the Church.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Council of Ancyra/Canons/Canon XX

Canon XX.
If the wife of anyone has committed adultery or if any man commit adultery it seems fit that he shall be restored to full communion after seven years passed in the prescribed degrees [of penance].
Notes.
Ancient Epitome of Canon XX.
An adulteress and an adulterer are to be cut off for seven years.
Hefele.
The simplest explanation of this canon is “that the man or woman who has violated the marriage bond shall undergo a seven years’ penance”; but many reject this explanation, because the text says αὐτὸν τύχειν and consequently can refer only to the husband. Fleury and Routh think the canon speaks, as does the seventieth of Elvira, of a woman who has broken the marriage tie with the knowledge and consent of her husband. The husband would therefore in this case be punished for this permission, just as if he had himself committed adultery. Van Espen has given another explanation: “That he who marries a woman already divorced for adultery is as criminal as if he had himself committed adultery.” But this explanation appears to us more forced than that already given; and we think that the Greek commentators Balsamon and Zonaras were right in giving the explanation we have offered first as the most natural. They think that the Synod punished every adulterer, whether man or woman, by a seven years’ penance. There is no reason for making a mistake because only the word αὐτὸν occurs in the passage in which the penalty is fixed; for αὐτὸν here means the guilty party, and applies equally to the woman and the man: besides, in the preceding canon the masculine ὅσοι ἐπαγγελλόμενοι includes young men and young women also. It is probable that the Trullan Synod of 692, in forming its eighty-seventh canon, had in view the twentieth of Ancyra. The sixty-ninth canon of Elvira condemned to a lighter punishment—only five years of penance—him who had been only once guilty of adultery.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Council of Ancyra/Canons/Canon XXI

Canon XXI.
Concerning women who commit fornication, and destroy that which they have conceived, or who are employed in making drugs for abortion, a former decree excluded them until the hour of death, and to this some have assented.  Nevertheless, being desirous to use somewhat greater lenity, we have ordained that they fulfil ten years [of penance], according to the prescribed degrees.
Notes.
Ancient Epitome of Canon XXI.
Harlots taking injurious medicines are to be subjected to penance for ten years.
The phrase “and to this some have assented” is the translation of Hervetus, Van Espen, and Hefele. Dr. Routh suggests to understand ἁι and translate, “the same punishment will be inflicted on those who assist in causing miscarriages,” but this seems rather an unnatural and strained rendering of the Greek.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Council of Ancyra/Canons/Canon XXIII

Canon XXIII.
Concerning involuntary homicides, a former decree directs that they be received to full communion after seven years [of penance], according to the prescribed degrees; but this second one, that they fulfil a term of five years.
Notes.
Ancient Epitome of Canon XXIII.
An involuntary homicide shall be subjected to penance for five years.
Van Espen.
Of voluntary and involuntary homicides St. Basil treats at length in his Canonical Epistle ad Amphilochium, can. viii., lvi. and lvii., and fixes the time of penance at twenty years for voluntary and ten years for involuntary homicides. It is evident that the penance given for this crime varied in different churches, although it is clear from the great length of the penance, how enormous the crime was considered, no light or short penance being sufficient.
# Once a Week (magazine)/Series 1/Volume 1/On the water

ON THE WATER.
I.
On the water, on the water, While the summer days were fair, Whispering words in softest accents Thro’ a veil of drooping hair; While the little ear was peeping, Half-ashamed and rosy red, Blushing at the earnest meaning Of the tender words I said—
II.
On the water, on the water, Fairly shone the sunbeams then, Dancing on the tiny ripples, Lighting up the far-off glen; None could hear us save the Iris, Swaying in her golden pride, And the lilies ever moving With the motion of the tide.
III.
On the water, on the water,
While the twilight shades drew nigh, Catching at the drooping branches, As we floated idly by; Oh! her small hand’s gentle pressure, And her glance all words above, And her soft cheek’s bright carnation, When I told her all my love!
IV.
On the water, on the water, Now I float, but all alone,
And I miss the silken ringlets, And the little hand is gone; Dies the sunset’s crimson beauty, Comes the twilight as of yore, All remind me of the dear one, Lost to me for evermore.
Memor.
# Once a Week (magazine)/Series 1/Volume 1/Newspaper "canards"

NEWSPAPER “CANARDS.”
M. Quételet, in the Annuaire de l'Académie (article Cornelissen), relates in the following terms the manner in which the word “canard” became used in its new sense. To give a sly hit at the ridiculous pieces of intelligence which the journals were in the habit of publishing every morning, Cornelissen stated that an interesting experiment had just been made, calculated to prove the extraordinary voracity of ducks. Twenty of these animals had been placed together; and one of them having been killed and cut up in the smallest possible pieces, feathers and all, and thrown to the other nineteen, was most gluttonously gobbled up in an exceedingly brief space of time. Another was then taken from the nineteen, and being chopped small like its predecessor, was served up to the eighteen, and at once devoured like the other; and so on to the last, who was thus placed
L.
# Once a Week (magazine)/Series 1/Volume 1/Our farm of two acres: dairy and bacon

​Page:Once a Week Jul - Dec 1859.pdf/55 ​Page:Once a Week Jul - Dec 1859.pdf/56 ​Page:Once a Week Jul - Dec 1859.pdf/57 ​Page:Once a Week Jul - Dec 1859.pdf/58
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon XVIII

Canon XVIII.
Those clerics who in consequence of a barbaric incursion or on account of any other circumstance have gone abroad, we order to return again to their churches after the cause has passed away, or when the incursion of the barbarians is at an end. Nor are they to leave them for long without cause. If anyone shall not have returned according to the direction of this present canon—let him be cut off until he shall return to his own church. And the same shall be the punishment of the bishop who received him.
Notes.
Ancient Epitome of Canon XVIII.
Whoever has emigrated on account of an invasion of the barbarians, shall return to the Church to whose clergy he belongs as soon as the incursion ceases. But if he shall not do so, he shall be cut off together with him to whom he has gone.
Balsamon.
The Fathers are worthy of great praise. For having regard to the honour of the ecclesiastical order and of each bishop, they have decreed that clergymen, who from just and valid causes have gone forth without letters dimissory from those who ordained them, should return to their own clergy soon as the cause which drove them forth ceases; and that they should not be enrolled on the clergy list of any other church. But whosoever cannot be persuaded to return is to be cut off, as well as the bishop who detains him. But someone will say, If a bishop who does such a thing is cut off by his Metropolitan; and likewise if a Metropolitan spurns this canon he is punished by the Patriarch. But if an autocephalous archbishop or a Patriarch other than the Patriarch of Constantinople (for he has a faculty for doing so) should be convicted of a breach of this Canon, by whom would he be cut off? I suppose by the Supreme Pontiff (οἴομαι οὖν παρά τοῦ μείζονος ἀρχιερέως).

## Footnotes

* ↑ Can this mean the Pope?
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon XXII

Canon XXII.
Those who are ordained for money, whether bishops or of any rank whatever, and not by examination and choice of life, we order to be deposed as well as those also who ordained them.
Notes.
Ancient Epitome of Canon XXII.
Whoever is ordained for pay shall be deposed together with his ordainer.
Van Espen.
The present canon orders to be deposed not only the one simoniacally ordained, but also his ordainer, ordering that ordinations should take place on account, not of money, but of the excellence of the examination stood by the candidate and on account of his uprightness of life. And it evidently takes it for granted that, where money has been used, examination, excellence of life, and consideration of merit enter but little into the matter, or at least are paid no attention to.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon XXIV

Canon XXIV.
No one who is on the priestly catalogue nor any monk is allowed to take part in horse-races or to assist at theatrical representations. But if any clergyman be called to a marriage, as soon as the games begin let him rise up and go out, for so it is ordered by the doctrine of our fathers. And if any one shall be convicted of such an offence let him cease therefrom or be deposed.
Notes.
Ancient Epitome of Canon XXIV.
A clergyman or monk shall be deposed who goes to horse-races, or does not leave nuptials before the players are brought in.
Van Espen.
Scarcely ever were these plays exhibited without the introduction of something contrary to honesty and chastity. As Lupus here notes, the word “obscene” has its derivation from these “scenic” representations.
Rightly therefore has it been forbidden by the sacred canons that the clergy should witness any such plays.
In the second part of this canon by the words “ordered by the doctrine of our fathers,” the Synod understands the doctrine of the fathers of the synod of Laodicea, which in its canon liv. condemned the same abuse.
Compare the canon given in the Corpus Juris Canonici, Gratian’s Decretum, Pars I., Dist. XXXIV. can. xix.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon XX

Canon XX.
It shall not be lawful for a bishop to teach publicly in any city which does not belong to him. If any shall have been observed doing this, let him cease from his episcopate, but let him discharge the office of a presbyter.
Notes.
Ancient Epitome of Canon XX.
The bishop of one city shall not teach publicly in another. If he shall be shown to have dose so he shall be deprived of the episcopate and shall perform the functions of a presbyter.
The meaning of this canon is most obscure.  Balsamon and Zonaras think that the Bishop is not to be deposed from his Episcopate, but only shorn of his right of executing the Episcopal functions, so that he will virtually be reduced to a presbyter.  Aristenus, on the other hand, considers the deposition to be real and that this canon creates an exception to Canon XXIX. of Chalcedon.