dust, and see corruption; but their souls (which neither die nor sleep), having an immortal substance, immediately return to God who gave them. The souls of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies: and the souls of the wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day. Besides these two places for souls separated from their bodies, the Scripture acknowledgeth none." Episcopal Prayer Book: "Almighty God, with whom do live the spirits of those who depart hence in the Lord, and with whom the souls of the faithful, after they are delivered from the burden of the flesh, are in joy and felicity." John Wesley (Letters'): "What is the essential part of heaven? Undoubtedly it is to see God, to know God, to love God. We shall then know both his nature, and his works of creation and providence and of redemption. Even in paradise, in the intermediate state between death and the resurrection, we shall learn more concerning these in an hour, than we could in an age, during our stay in the body. We cannot tell indeed how we shall then exist, or what kind of organs we shall have; the soul will not be encumbered with flesh and blood; but probably it will have some sort of ethereal vehicle, even before God clothes us with our noble house of empyrean light.'» Catholic Encyclopædia: "The blessed dead (after the resurrection with glorified bodies) enjoy, in the company of Christ and the angels, the immediate vision of God face to face, being supernaturally elevated by the light of glory so as to be capable of such a vision. There are infinite degrees of glory corresponding to degrees of merit, but all are unspeakably happy in the eternal possession of God." CLERGY MEN AND THEOLOGIANS: RECENT. Charles H. Spurgeon: "I believe that heaven is a fellowship of the saints, and that we shall know one another there. I have often thought I should love to see Isaiah. . . . I am sure I should want to find out good George Whitefield. . . . We shall have a choice company in heaven when we get there." Henry Ward Beecher: "I believe I shall know my friends, and that they will know me in heaven; but there will be a great difference between the knowing in this life and the knowing in that. I know that we shall be as angels of God; I know we shall be as the sons of God." Charles Kingsley: « Brother, said the abbot, 'make ready for me the divine elements, that I may consecrate them. And he asking the reason therefor, the saint replied, "That I may partake thereof with all my brethren before I depart "Were it the will of the Creator to change his arrangements for mankind, and to determine that they should henceforth live in this world ten or a hundred times as long as they do at present, no one would feel that new souls would be required for the execution of the design. And in the mere conception of unlimited existence there is nothing more amazing than in that of unlimited non-existence; there is no more mystery in the mind living for ever in the future, than in its having been kept out of life through an eternity in the past. It is far more incredible that from not having been, we are, than that from actual being, we shall continue to be." Phillips Brooks: "If we could only know, somewhat as John must have known after his vision, the presence of God into which our friend enters on the other side, the higher standards, the larger fellowship with all his race and the new assurance of immortality in God; if we could know all this how all else would give way to something almost like a burst of triumph as the soul which we loved went forth to such enlargement, to such glorious consummation of life." C. C. Everett (Immortality and Other Essays'): "Death is a sleep and an awaking; and we must believe that the soul emerges from the darkness of this sleep such as it was when it entered into it. The spirit will stand forth beautiful or deformed, pure or defiled, strong or weak, complete or imperfect, healthful or diseased, according to its nature while it was living, half concealed, in the tabernacle of flesh. Death we believe leaves the spirit free to follow its own gravitation. He that struggles after the right and good... that spirit shall mount up into the realms of blessedness and peace; while those whose love has been downwards, and not up, shall fall. . . ." Mgr. Vaughan ('Man or Ape'): "As to the past we are creatures of yesterday. As to the future, we are everlasting. .. . We are children of eternity, not of time. It is in the future, endless existence that, as Christian faith assures us, our mental capacities will receive their full development, and all our aspirations will be completely gratified. The infinite, wise and beneficent Creator, who has filled our hearts with most ardent yearnings after an eternal life of light, happiness and love, has made ample provision for their realization." Borden P. Bowne (in North American Review, 1910): "We have the sure conviction that moral and spiritual interests are the higher things in life, and we have also the clear conviction that these interests find no adequate completion and fulfilment in the life that now is. Our reason, our conscience, our spiritual aspirations, carry us beyond the actual and beyond all that is possible under terrestrial conditions. These are the things within us which bear witness to immortality. All thinking about the world presupposes it to be rational, and if life is to end with the earthly act, then the play is a farce, a hideous opera bouffe, and there is no reason in it." Prof. H. A. Youtz (in Biblical World, 1912): "The Christian doctrine of a future life has for its core and center the affirmation of the permanence of the spiritual order. The spiritual universe can be trusted and all spiritual achievement is secure. Goodness and love and courage and the spirit of servicewe cannot believe that these can perish in a spiritual world. . . . They will survive in any spiritual world that is continuous with the life we know. And since character and love are not abstract ideals but concrete facts-expressions of personality- their continuance point to the persistence of personal identity." Thomas Paine: NON-CHURCH MEN. "I trouble not myself about the manner of future existence. I content myself with believing, even to positive conviction, that the Power which gave me existence is able to continue it in any form and manner he pleases, either with or without this body; and it appears more probable to me that I shall continue to exist hereafter, than that I should have existence as I now have, before that existence began." . . . "I hope for happiness beyond this life." Robert G. Ingersoll: "The larger and the nobler faith in all that is and is to be tells us that death, even at its worst, is only perfect rest. There is this consolation: the dead do not suffer. If they live again, their lives will surely be as good as ours. We have no fear. We are all children of the same mother, and the same fate awaits us al. We, too, have our religion, and it is this -help for the living, hope for the dead." Kant: SCIENTISTS, POETS, LITERATI. "After death the soul possesses self-consciousness, otherwise it would be the subject of spiritual death, which has already been disproved. With this self-consciousness necessarily remains personality and the consciousness of personal identity." Benjamin Franklin: "Life is a state of embryo, a preparation for life. A man is not completely born until he has passed through death." Charles Darwin (Life and Letters): "Believing as I do that man in the distant future will be a far more perfect creature than he now is, it is an intolerable thought that he and all other sentient beings are doomed to complete annihilation after such long-continued slow progress." John Stuart Mill ('Essay on Theism'): "All the probabilities in the case of a future life are that such as we have been made or have made ourselves before the change, such we shall enter into the life hereafter; and that the fact of death will make no sudden break in our spiritual life. If there be a future life, it will be at least as good as the present, and will not be wanting in the best features of the present life, improvability by our own efforts.» Thomas Carlyle: "Man endures but for an hour, and is crushed before the moth. Yet in the being and in the working of a faithful man is there already (as all faith from the beginning, gives assurance) a something that pertains not to this wild death-element of Time, but that which triumphs over Time, and is, and will be, when Time shall be no more." Ralph Waldo Emerson: "Of what import this vacant sky, these puffing elements, these insignificant lives, full of selfish loves, quarrels and ennui? Everything is prospective, and man is to live hereafter... All the comfort I have found teaches me to confide that I shall not have less in times and places that I do not yet know. . . . All I have seen teaches me to trust the Creator for all I have not seen. Whatever it be which the great Providence prepares for us, it must be something large and generous, and in the great style of his works." George Eliot: This is life to come Which martyred men have made more glorious John Fiske (Through Nature to God'): "So far as our knowledge of Nature goes the whole momentum of it carries us onward to the conclusion that the Unseen World, as the objective term in a relation of fundamental importance that has co-existed with the whole career of mankind, has a real existence. The lesson of evolution is that through all these weary ages the human soul has not been cherishing in religion a delusive phantom, but in spite of seemingly endless groping and stumbling it has been rising to the recognition of its essential kinship with the ever-living God." Mark Twain ('A Biography,' by Albert Bigelow Paine): "I have never seen what to me seemed an atom of proof that there is a future life. And yet I am strongly inclined to expect one." Richard Watson Gilder (on the death of Alice Freeman Palmer): "When fell to-day the word that she had gone, Not this my thought: Here a bright journey ends Here rests a soul unresting; here, at last, Here ends the earnest struggle, that generous lifeFor all her life was giving. Rather this, I said (after the first swift, sorrowing pang) Radiant with love, and love's unending power Hence, on a new quest, starts an eager spirit Hugo Münsterberg (The Eternal Life,' 1905): "Who dares to speak the word 'uncompleted? Are the influences of bur will confined to those impulses which directly and with our knowledge act on the nearest circle of our neighbors? Will not our friend, who left us in the best energy of his manhood, influence you and me and so many others throughout our lives, and what we gained from his noble mind - will it not work through us further and further, and may it not thus complete much of that which seemed broken off and uncompleted?" Sir Oliver J. Lodge: "Nor is it so with intellect and consciousness and will, nor with memory and love and adoration, nor all the manifold activities which at present strangely interact with matter and appeal to our bodily senses and terrestrial knowledge; they are not nothing, nor shall they ever vanish into nothingness or cease to be. They did not arise with us: they never did spring into being; they are as eternal as the Godhead itself, and in the eternal Being they shall endure for ever." Edward Roland Sill: " What can we bear beyond the unknown portal? No gold, no gains Of all our toiling: in the life immortal Nor gilds, nor stains. "Naked from out that far abyss behind us We entered here: No word came with our coming, to remind us What wondrous world was near, No hope, no fear. "Into the silent, starless night before us, Naked we glide: No hand has mapped the constellations o'er us, No comrade at our side, No chart, no guide. "Yet fearless toward that midnight, black and hollow, Our footsteps fare: The beckoning of a Father's hand we follow- CHARLES GRAVES. FUTURE LIFE IN MYTHOLOGY. See MYTHOLOGY; NATURE WORSHIP. FUTURISM, the word applied in 1911 by five Italian painters to a new theory of art which they claimed their own works exemplified. They themselves characterized their art as "violently revolutionary," and exhibited paintings at that time (in the "first exposition of futurist paintings in Paris") which added zest to their declaration that "all truths taught in schools and ateliers are abolished." Their guiding principles were sought in individual intuition and they declined to lean for support upon the example of the Greeks and the old masters, their frankly expressed purpose being the establishment of wholly new laws which should rescue modern painting from incertitude. Thus, Futurism is a movement away from old ideals and toward new ones, differentiated somewhat in this respect (and more obviously in methods of expression) from the nearly synchronous cubism. FYFFE, fif, Charles Alan, English historian: b. Blackheath, Kent, England, December 1845; d. 19 Feb. 1892. He was graduated at Oxford in 1868; and called to the bar in 1876, but never practised. As correspondent of the Daily News during the Franco-Prussian War he is said to have sent to that journal the first account of the battle of Sedan that appeared in print. His historical works are distinguished by accuracy and a pleasing, perspicuous style. They include 'History of Greece' (1875), in a series of 'History Primers'; and the well-known History of Modern Europe' (1880, 1886, 1890), covering the period from 1792 to 1878. FYLES, Franklin, American dramatic critic and author. In 1886 he became dramatic critic of the New York Sun. He wrote several successful plays, including the military dramas 'Cumberland '61' and 'The Girl I Left Behind Me' and some works in book form, among them 'The Theatre and Its People' (New York 1900), a popular account of the profession; 'A Ward of France'; 'Drusa Wayne,' etc. FYNE LOCH, Scotland, an inlet of the sea extending northeast from Bute Sound in Argyll. It is abo t 44 miles in length and its width varies from three to eight miles; the average depth being from 50 to 70 fathoms. The rivers Fyne, Aray and Shira flow into it. Great quantities of herrings are caught in its waters, and it is a favorite summer resort for hundreds of city dwellers. FYT, fit, or FEYDT, John, Flemish painter: b. Antwerp, 1611; d. there, 1661. He studied under Van den Birch, and at 20 was received into the Guild of Saint Luke. He spent a long time in Italy, as the numerous works executed there by him abundantly attest. His subjects embrace almost all living animals and reveal a deep knowledge of form. He was associated with Jordaens, Willeborts, etc. Among the works which they executed together may be mentioned the 'Repose of Diana' (1650), in the Vienna Museum. He is represented in all the principal collections of the world; the Metropolitan Museum of New York has three fine specimens of dead game pieces. He also executed some gravures. FYZABAD, fiz'o-băd, British India, a division of Oudh, in the United Provinces. Its area is 12,000 square miles, with a population of 6,646,362. Agriculture is in a prosperous state; wheat, rice and other cereals being grown extensively. Other crops are cotton, tobacco and indigo. The capital is Fyzabad, near the river Gogra, 75 miles east of Lucknow. It is rich in ancient remains and is a holy city of the Hindus. It has sugar factories and trades in the agricultural products of the region. A British commissioner resides in Fyzabad. Pop. 54,600. G G seventh letter of the English alphabet to and of other alphabets derived from the Latin. In very early Latin, G stood for the proper g-sound (g hard, as in go) and also for the k-sound of C, as in cup; afterward the k-sound was represented by K, while G continued represent the sound of G hard; but K did not remain long in the Latin alphabet, being superseded by C (always hard and equivalent to K). Both in Greek and Latin the gamma (T. G) was always the hard guttural in whatever situation, and hence geographia was pronounced gheographia, genus ghenus, etc. The softening of g-hard to j when g precedes e, i or y, began to prevail in the 6th century of our era, and it persists in the modern languages derived from Latin and in our own. In languages having words derived independently by each from some common stock, for example, the Indo-European languages, the interchange of c-hard, g-hard, k, and the aspirate gutturals ch, gh, is very common; examples: Eng. kin, Lat. genus, Gr. genos; Gr. chen, Ger. gans, Eng. goose; Gr. gnonai, archaic Lat. gnosco, Ger. kennen, Eng. ken; Lat. hesternus, Gr. chthes, Ger. gestern, Eng. yester: the same equivalence of g and y is seen in Ger. gelb, Eng. yellow; Ger. gähnen, Eng. yawn; Ger. garn, Eng. yarn. In French words of Teutonic origin an original w is often represented by gu (equal to g-hard), thus Wilhelm becomes Guillaume; Ger. weise, Fr. guise; Teuton werra, Eng. war, Fr. guerre. GAÁL, gäl, József, Hungarian writer: b. Nagy Károly, 1811; d. 1866. He was educated at the University of Pesth, and soon after entered the employment of the Hungarian Council of Lieutenancy. He took a conspicuous part in the troubles of the revolutionary year of 1848. He contributed much to periodicals, especially sketches of country life. His works include Szirmay Ilona' (1836); 'Peleskei Notarius (1838); a four-act comedy; 'Szvatopluk, a tragedy; 'Pusztai Kaland'; Tengeri Kalandaz Alföldön'; Hortobágyi éjszaka. In 1837 he became a member of the Hungarian Academy. An edition of his novels was issued by Badics (Budapest 1880-82). GABBATHA, a word occurring only in John xix, 18. It occurs in connection with the judgment by Pilate where he sat on a place called the Pavement, but in Hebrew, Gabbatha. Josephus does not mention this word, nor can it be found in other writings outside of the New Testament. Various attempts at identification with well-known sites have been made but without success. The introduction of the word has also made a philological puzzle which has brought forth many guesses as to the origin and form of the word. It was a place undoubtedly outside the Prætorium. One conjecture is that it was a local name for the outer court of the temple. GABBRO, gǎb'rò, a general name for a large group of evenly crystalline igneous rocks, composed, typically, of plagioclase and pyroxene, and having granitic texture. Gabbros show by analysis much the same composition as basalts; the silica ranging from 46 to 59 per cent. They may be regarded as plutonic equivalents of basalts, basaltic magmas which have cooled at great depths. Under the general term gabbro are included anorthosites, abundant in Canada and the Adirondacks, high in silica and composed almost wholly of crystalline labradorite; true gabbros; norites, composed of plagioclase and orthorhombic pyroxene. With decreasing pyroxene and increasing olivine gabbros grade into peridotitles. Gabbros are heavy, darkcolored, usually greenish, rocks. They occur in the Adirondacks, in the neighborhood of Baltimore, Md., and particularly in the highlands along the north shore of Lake Superior, from Duluth to the international boundary. The gabbro near Duluth has this composition: SiO2 49.15; Al2O, 21.90; FizO, 6.60; FeO 4.54; CaO 8.22; MgO 3.03; Na,O 3.83; KO 1.61. See BASALT. GABELENTZ, gä'be-lents, Hans Conon von der, German philologist: b. Altenburg, 1807; d. 1874. He received his education at the universities of Leipzig and Göttingen; secured employment from the government of Saxe-Altenburg and in 1848 became chief minister. He studied many foreign and little known languages. He published Elements de la grammaire mandchoue) (1833); Grundzüge der syrjänischen Grammatik (1841); 'Ueber der Passivum' (1860), which has examples from over 200 languages. He also published an edition of Ulfilas' Bible with Latin translation and Gothic glossary and grammar, and wrote 'Ueber die melanesischen Sprachen' (2 vols., 1860; 1873). He aided in founding Zeitschrift für die Kunde des Morgenlandes. GABELLE, a term originally applied to all imposts; came in time to designate in particular the impost or tax on salt. This tax, one of the most crushing under the old monarchy, is already mentioned in an edict of Louis IX in 1246. At first levied only temporarily after a time it was made a permanent tax. In 1340 salt was declared a state monopoly and every household was obliged to buy a certain amount. The price was strictly regulated but was not the same in all provinces. Some provinces were exempt from the tax, having paid a special price for such exemption; others paid one-fourth the regular tax. The monopoly was. always unpopular and was the cause of much rioting and disaffection. It persisted, however, as late as 1790 when it was finally suppressed. Consult Gasquet, A., 'Précis des institutions politiques de l'ancienne France) (2 vols., Paris 1885). GABELSBERGER, gä'bels-ber'ger, Franz Xaver, German pioneer in stenography: b. Munich, 1789; d. 1849. He was educated in his native city; secured the position of private secretary to the Ministry of the Interior there, and published texts and charts for schools. He finally became interested in stenography, gave public exhibitions of his system, and at length received the approval of the Academy of Sciences for his work in the new field. His system achieved a wide popularity in Germany and was adapted also to other European languages. A monument to Gabelsberger was erected at Munich in 1890. He published Anleitung zur deutschen Redezeichenkunst' (1834; Eng. trans. by Richter 1899); 'Neue Vervollkommnungen in der deutschen Redeschreibekunst' (1849); 'Stenographische Lesebibliothek) (1838). GABES, gä bës, or CABES, Tunisia, capital and seaport of the province of Arad, at the head of the gulf of the same name, 70 miles southwest of Sfax. It is on the site of the Roman Tacape, has European and Arab quarters and a large trade in dates, skins, wool and oil. It is the seat of the provincial governor and has a garrison of French troops. Pop. 20,000. GABII, gä'be'i, city of Latium in ancient Italy, 13 miles east of Rome. It occupies a prominent part in early Roman history; was captured by Tarquinius Superbus, and gradually fell into decay. Subsequently it was granted municipal rights and in the reign of Tiberius again prospered owing to its sulphur springs bringing numbers of Romans. Thereafter for about three centuries it enjoyed renewed prosperity, but again sank into decay, and little is heard of it beyond that it continued to be the seat of a bishop until the 9th century. There are many interesting ruins, especially those of a temple of Juno. Excavations have brought to light many works of art, now scattered in the museums of Europe. Statues and busts have been turned up in great numbers and include Agrippa, Tiberius, Hadrian, Germanicus, Caligula, Nero, Trajan, M. Aurelius, Geta and others. Consult Visconti, E. Q., Monumenti Gabini della Villa Pinciana' (Milan 1835). GABINIUS, Aulus, Roman statesman: d. 48 or beginning of 47 B.C. When tribune of the people in 67 B.C., he brought forward the lex Gabinia, by which Pompey was granted the command of the war against the pirates, and absolute control over the Mediterranean and its coasts for 50 miles inland. Gabinius was prætor in 61 B.C., and provided public games on a scale of great splendor. In 58 he became consul and during his term helped Clodius to bring about the exile of Cicero. In 57 Gabinius went to Syria as proconsul; he reinstated Hyrcanus as high-priest at Jerusalem, suppressed various revolts and, at the request of Pompey, and without the consent of the Senate, went into Egypt and restored Ptolemy Auletes to his kingdom. While absent in Egypt, his province of Syria was overrun by robbers and freebooters, resulting in serious loss of revenue to the Equites, who farmed the taxes. On his return to Rome he was brought to trial on three charges, was acquitted of treason, but convicted of extortion and sent into exile. He was recalled by Cæsar in 49, and by him was sent to Illyricum. He defended himself bravely against Marcus Octavius, the Pompeian commander, but died of illness after a few months. Consult Stocchi, G., ‘Aulo Gabinio e i suoi processi' (Torino 1892). GABION, a cylindrical basket without bottom used for various purposes in military engineering. When placed in position it is filled with earth or sand and is usually woven from brush cut nearby. See FORTIFICATIONS. GABLE, the triangular or quadrangular end of a house or other building, from the cornice or eaves to the top, and distinguished from a pediment by this, among other things, that it has no cornices, while a pediment has three. The word is also applied to the highly decorated canopy or screen which in Gothic church architecture rises over some doors or windows. The wall of a house which is surmounted by a gable is called the gable-end. In modern towns the gable-ends of houses are usually at right angles to the line of the street, but in the Middle Ages the reverse was usually the case, the gable ends being turned toward the street. Many old towns in France, Belgium and Germany are still to be seen with this peculiarity, and some even in Britain. In Scotland, a wall separating two houses, and common to both, is called a mutual gable, and according to Scotch law such a gable is the property of the builder, who can therefore prevent the owner of an adjoining property from using the support of his gable, unless he pays half the cost of erecting it. GABLONZ, gä'blonts (Czech, Jablonec), Bohemia, town on the Neisse, 95 miles northeast of Prague. It contains a gymnasium_and several trade and professional schools. It is the chief seat of the glass and imitation jewelry manufacture. It has also woolen and cotton factories, hardware, papier mâché and other paper goods factories. Pop. 29,600. GABORIAU, gä-bō-rē-ō, Emile, French writer of detective stories: b. Saujon, CharenteInférieure, France, 9 Nov. 1835; d. Paris, 28 Sept. 1873. His early years were a succession of vicissitudes; the army, the law, and even the Church, were in turn the objects of his inconstant attentions till at last when he had already contributed to some of the smaller Parisian papers, he leaped into fame at a single bound with his story 'L'Affaire Lerouge' (1866), in the feuilleton to Le Pays. It was quickly followed by 'Le Dossier 113) (1867); 'Le Crime d'Orcival) (1868); 'Monsieur Lecoq' (1869); Les Esclaves de Paris' (1869); La Vie Infernale' (1870); 'La Clique Dorée' (1871); La Corde au Cou) (1873); L'Argent des Autres (1874); and 'La Dégringolade' (1876). GABRIAC, gä-brē-äk, Paul Joseph de Cadoine, MARQUIS DE, French diplomatist: b. Heidelberg, Baden, 1 March 1792; d. Paris, 12 June 1865. He was consul-general in New York in 1812-14; appointed Minister to Stockholm in 1823; and Minister to Brazil in 1826. While in Brazil he induced all the other states in South America to adopt the French maritime law. He was created a peer in 1841, and made a life |