Part 82

"Everything has a meaning in India, and the Panjab is only another name for the Five Rivers which make the historic Indus. They rise far back among the western Himalayas, bring down their waters from glaciers twenty-five miles in length, and peaks 26,000 feet high, and hurl their mighty torrent into one great current, which is thrown at last into the Arabian Sea. It is a fertile region, not less so than the Valley of the Ganges. This Panjab is the open door, the only one by which the European of earlier days was able to descend upon the plains of India for conquest and a new home. … In the Panjab every foot of the land is a romance. No one knows how many armies have shivered in the winds of the hills of Afghanistan, and then pounced down through the Khaibar Pass into India, and overspread the country, until the people could rise and destroy the stranger within the gates. Whenever a European invader of Asia has reached well into the continent, his dream has always been India. That country has ever been, and still is, the pearl of all the Orient. Its perfect sky in winter, its plenteous rains in summer, its immense rivers, its boundless stores of wealth, an its enduring industries, which know no change, have made it the dream of every great conqueror."

_J. F. Hurst, Indika, chapter 75._

"In form, the country is a great triangle, its base resting on the Himalayan chain and Cashmere, and its apex directed due south–west. … The five streams which confer its name, counting them from north to south, are the Upper Indus, the Jhelum, the Chenab, the Ravee and the Sutlej, the Indus and Sutlej constituting respectively the western and eastern boundary. … The four divisions enclosed by the five convergent streams are called doabs—lands of two waters. … Besides the territory thus delineated, the Punjab of the Sikhs included Cashmere, the Jummoo territory to Spiti and Tibet, the trans-Indus frontier and the Hazara highlands in the west; and to the east the Jullundhur Doab with Kangra and Noorpoor. These last, with the frontier, are better known as the cis- and trans-Sutlaj states."

_E. Arnold, The Marquis of Dalhousie's Administration of British India, chapter 2 (volume 1)._

The Sikhs established their supremacy in the Punjab in the 18th century, and became a formidable power, under the famous Runjet Singh, in the early part of the 19th century. (The English conquest of the Sikhs and annexation of the Punjab to British India took place in 1849.

See INDIA: A. D. 1845-1849, and SIKHS

PUNT, Land of.

"Under the name of Punt, the old inhabitants of Kemi [ancient Egypt] meant a distant land, washed by the great ocean, full of valleys and hills, abounding in ebony and other rich woods, in incense, balsam, precious metals, and costly stones; rich also in beasts, as cameleopards, hunting leopards, panthers, dog-headed apes, and long-tailed monkeys. … Such was the Ophir of the Egyptians, without doubt the present coast of the Somauli land in sight of Arabia, but separated from it by the sea. According to an old obscure tradition, the land of Punt was the original seat of the gods. From Punt the holy ones had travelled to the Nile valley, at their head Amon, Horus, Hathor."

_H. Brugsch, History of Egypt under the Pharaohs, chapter 8._

PURCHASE IN THE ARMY, Abolition of.

See ENGLAND: A. D. 1871.

PURITANS: Start--------

PURITANS: The movement taking form.

See ENGLAND: A. D. 1559-1566.

PURITANS: First application of the Name.

See ENGLAND: A. D. 1564-1565 (?).

PURITANS: In distinction from the Independents or Separatists.

"When, in 1603, James I. became king of England, he found his Protestant subjects divided into three classes,—Conformists, or High Ritualists; Nonconformists, or Broad-Church Puritans; and Separatists, popularly called Brownists [and subsequently called Independents]. The Conformists and the Puritans both adhered to the Church of England, and were struggling for its control. … The Puritans objected to some of the ceremonies of the Church, such as the ring in marriage, the sign of the cross in baptism, the promises of god-parents, the showy vestments, bowing in the creed, receiving evil-livers to the communion, repetitions, and to kneeling at communion as if still adoring the Host, instead of assuming an ordinary attitude as did the apostles at the Last Supper. The majority of the lower clergy and of the middle classes are said to have favored Puritanism. … Dr. Neal says that the Puritan body took form in 1564, and dissolved in 1644. {2618} During that term of eighty years the Puritans were ever 'in and of the Church of England'; as Dr. Prince says in his Annals (1736), those who left the Episcopal Church 'lost the name of Puritans and received that of the Separatists.' … The Separatists, unlike the Puritans, had no connection with the National Church, and the more rigid of them even denied that Church to be scriptural, or its ministrations to be valid. … The Pilgrim Fathers, the founders of our Plymouth, the pioneer colony of New England, were not Puritans. They never were called by that name, either by themselves or their contemporaries. They were Separatists, slightingly called Brownists, and in time became known as Independents or Congregationalists. As Separatists they were oppressed and maligned by the Puritans. They did not restrict voting or office-holding to their church-members. They heartily welcomed to their little State all men of other sects, or of no sects, who adhered to the essentials of Christianity and were ready to conform to the local laws and customs. … Though their faith was positive and strong, they laid down no formal creed."

_J. A. Goodwin, The Pilgrim Republic, chapters 2 and 1._

"The reader of this history must have remarked that 'Puritan' and 'Separatist' were by no means convertible terms; that, in point of fact, they very often indicated hostile parties, pitted against each other in bitter controversies. And the inquiry may have arisen—How is this? Were not the Separatists all Puritans? … The term 'Puritan' was originally applied to all in the church of England who desired further reformation—a greater conformity of church government and worship to primitive and apostolic usages. But after awhile the term became restricted in its application to those who retained their respect for the church of England, and their connection with it, notwithstanding its acknowledged corruptions; in distinction from those who had been brought to abandon both their respect for that church and their connection with it, under the conviction that it was hopelessly corrupt, and could never be reformed. The Separatists, then, were indeed all Puritans, and of the most thorough and uncompromising kind. They were the very essence—the oil of Puritanism. But the Puritans were by no means all Separatists; though they agreed with them in doctrinal faith, being all thoroughly Calvinistic in their faith."

_G. Punchard, History of Congregationalism, volume 3, appendix, note F._

ALSO IN: _G. E. Ellis, The Puritan Age and Rule in the Colony of Massachusetts Bay, chapter 3._

See INDEPENDENTS OR SEPARATISTS.

_D. Campbell, The Puritan in Holland, England, and America, chapter 16 (volume 2)._

PURITANS: A. D. 1604. Hampton Court Conference with James I.

See ENGLAND: A. D. 1604.

PURITANS: A. D. 1629. Incorporation of the Governor and Company of Massachusetts Bay.

See MASSACHUSETTS: A. D. 1623-1629 THE DORCHESTER COMPANY.

PURITANS: A. D. 1629-1630. The exodus to Massachusetts Bay.

See MASSACHUSETTS: A. D. 1623-1629; 1629-1630; and 1630.

PURITANS: A. D. 1631-1636. The Theocracy of Massachusetts Bay.

See MASSACHUSETTS: A. D. 1631-1636; and 1636.

PURITANS: A. D. 1638-1640. At the beginning of the English Civil War.

See ENGLAND: A. D. 1638-1640.

PURITANS: End--------

PURUARAN, Battle of (1814).

See MEXICO: A. D. 1810-1819.

PURUMANCIANS, The.

See CHILE: A. D. 1450-1724.

PUT-IN-BAY, Naval Battle at.

See UNITED STATES OF AMERICA: A. D. 1812-1813 HARRISON'S NORTHWESTERN CAMPAIGN.

PUTEOLI.

The maritime city of Puteoli, which occupied the site of the modern town of Pozzuoli, about 7 miles from Naples, became under the empire the chief emporium of Roman commerce in Italy. The vicinity of Puteoli and its neighbor Baiæ was one of the favorite resorts of the Roman nobility for villa residence. It was at Puteoli that St. Paul landed on his journey to Rome.

_T. Mommsen, History of Rome, book 4, chapter 11._

PUTNAM, Israel, and the American Revolution.

See UNITED STATES OF AMERICA: A. D. 1775 (APRIL-MAY), (MAY-AUGUST); 1776 (AUGUST), (SEPTEMBER-NOVEMBER).

PYDNA, Battle of (B. C. 168).

See GREECE: B. C. 214-146.

PYLÆ CASPIÆ.

See CASPIAN GATES.

PYLÆ CILICIÆ. See

CILICIAN GATES.

PYLUS, Athenian seizure of.

See GREECE: B. C. 425.

PYRAMID.

"The name 'pyramid'—first invented by the ancients to denote the tombs of the Egyptian kings, and still used in geometry to this day—is of Greek origin. The Egyptians themselves denoted the pyramid—both in the sense of a sepulchre and of a figure in Solid Geometry—by the word 'abumir;' while, on the other hand, the word' Pir-am-us' is equivalent to the 'edge of the pyramid,' namely, the four edges extending from the apex of the pyramid to each corner of the quadrangular base."

_H. Brugsch History of Egypt, chapter 7._

PYRAMIDS, Battle of the.

See FRANCE: A. D. 1798 (MAY-AUGUST).

PYRENEES, Battles of the (1813).

See SPAIN: A. D. 1812-1814.

PYRENEES, Treaty of the.

See FRANCE: A. D. 1659-1661.

PYRRHIC DANCE.

A spirited military dance, performed in armor, which gave much delight to the Spartans, and is said to have been taught to children only five years old. It was thought to have been invented by the Cretans.

_G. Schömann, Antiquities of Greece: The State, part 3, chapters 1-2._

PYRRHUS, and his campaigns in Italy and Sicily.

See ROME: B. C. 282-275.

PYTHIAN GAMES.

See DELPHI.

PYTHO, The Sanctuary of.

According to the Greek legend, a monstrous serpent, or dragon, Pytho, or Python, produced from the mud left by the deluge of Deucalion, lived in a great cavern of Mount Parnassus until slain by the god Apollo. The scene of the exploit became the principal seat of the worship of Apollo, the site of his most famous temple, the home of the oracle which he inspired. The temple and its seat were originally called Pytho; the cavern, from which arose mephitic and intoxicating vapors was called the Pythium; the priestess who inhaled those vapors and uttered the oracles which they were supposed to inspire, was the Pythia; Apollo, himself, was often called Pythius. Subsequently, town, temple and oracle were more commonly known by the name of Delphi.

See DELPHI.

{2619}

QUADI, The: Start--------

QUADI, The: Early place and history.

See MARCOMANNI.

QUADI, The: Campaigns of Marcus Aurelius against.

See SARMATIAN AND MARCOMANNIAN WARS OF MARCUS AURELIUS.

QUADI, The: A. D. 357-359. War of Constantius.

See LIMIGANTES.

QUADI, The: A. D. 374-375. War of Valentinian.

A treacherous outrage of peculiar blackness, committed by a worthless Roman officer on the frontier, in 374, provoked the Quadi to invade the province of Pannonia. They overran it with little opposition, and their success encouraged inroads by the neighboring Sarmatian tribes. In the following year, the Emperor Valentinian led a retaliatory expedition into the country of the Quadi and revenged himself upon it with unmerciful severity. At the approach of winter he returned across the Danube, but only to wait another spring, when his purpose was to complete the annihilation of the offending Quadi. The latter, thereupon, sent ambassadors to humbly pray for peace. The choleric emperor received them, but their presence excited him to such rage that a blood vessel was ruptured in his body and he died on the spot.

_E. Gibbon, Decline and Fall of the Roman Empire, chapter 25._

QUADI, The: Probable Modern Representatives of.

See BOHEMIA: ITS PEOPLE.

QUADI, The: End--------

QUADRILATERAL, The.

A famous military position in northern Italy, formed by the strong fortresses at Peschiera, Verona, Mantua, and Legnano, bears this name. "The Quadrilateral … fulfils all the requirements of a good defensive position, which are to cover rearward territory, to offer absolute shelter to a defending army whenever required, and to permit of ready offensive: first, by the parallel course of the Mincio and Adige; secondly, by the fortresses on these rivers; thirdly, by passages offered at fortified points which insure the command of the rivers."

_Major C. Adams, Great Campaigns in Europe from 1790 to 1870, page 232._

QUADRUPLE ALLIANCE (A. D. 1718).

See SPAIN: A. D. 1713-1725; also, ITALY: A. D. 1715-1735.

QUÆSTIO PERPETUA.

See CALPURNIAN LAW.

QUÆSTOR, The Imperial.

In the later Roman empire, "the Quaestor had the care of preparing the Imperial speeches, and was responsible for the language of the laws. … His office is not unlike that of the Chancellor of a mediaeval monarch."

_T. Hodgkin, Italy and Her Invaders, book 1, chapter 3 (volume 1)._

QUÆSTORS, Roman.

"Probably created as assistants to the consuls in the first year of the republic. At first two; in 421 B. C., four; in 241, eight; in 81, twenty; in 45, forty. Thrown open to plebeians in 421 B. C. Elected in the Comitia Tributa. The quæstor's office lasted as long as the consul's to whom he was attached."

_H. F. Horton, History of the Romans, appendix A._

"We have seen how the care of the city's treasures had been intrusted to two city quæstors, soon after the abolition of the monarchy. In like manner, soon after the fall of the decemvirate, the expenditures connected with military affairs, which had hitherto been in the hands of the consuls, were put under the control of new patrician officers, the military quæstors, who were to accompany the army on its march."

_A. Tighe, Development of the Roman Constitution, chapter 6._

ALSO IN: _W. Ihne, Researches into the History of the Roman Constitution, pages 70-84._

QUÆSTORS OF THE FLEET.

See ROME: B. C. 275.

QUAKERS: Start--------

QUAKERS: Origin of the Society of Friends. George Fox and his early Disciples.

"The religious movement which began with the wandering preacher George Fox … grew into the Society of Friends, or, as they came to be commonly called, 'The Quakers.' George Fox was born in 1624, the year before Charles I. came to the throne: and he was growing up to manhood all through the troubled time of that king's reign, while the storms were gathering which at last burst forth in the civil wars. It was not much that he knew of all this, however. He was growing up in a little out-of-the-way village of Leicestershire—Fenny Drayton—where his father was 'by profession a weaver.'" While he was still a child, the companions of George Fox "laughed at his grave, sober ways, yet they respected him, too; and when, by-and-by, he was apprenticed to a shoemaker, his master found him so utterly trustworthy, and so true and unbending in his word, that the saying began to go about, 'If George says "verily" there is no altering him.' … He was more and more grieved at what seemed to him the lightness and carelessness of men's lives. He felt as if he were living in the midst of hollowness and hypocrisy. … His soul was full of great thoughts of something better and nobler than the common religion, which seemed so poor and worldly. … He wandered about from place to place—Northampton, London, various parts of Warwickshire —seeking out people here and there whom he could hear of as very religious, and likely to help him through his difficulties. … After two years of lonely, wandering life, he began to see a little light. It came to his soul that all these outward forms, and ceremonies, and professions that people were setting up and making so much ado about as 'religion,' were nothing in themselves; that priestly education and ordination was nothing—did not really make a man any nearer to God; that God simply wanted the hearts and souls of all men to be turned to Him, and the worship of their own thought and feeling. And with the sense of this there arose within him a great loathing of all the formalism, and priestcraft, and outward observances of the Churches. … But he did not find peace yet. … He writes: 'My troubles continued, and I was often under great temptations; I fasted much and walked abroad in solitary places many days.' … It was a time like Christ's temptations in the wilderness, or Paul's three years in Arabia, before they went forth to their great life-mission. But to him, as to them, came, at last, light and peace and an open way. … A voice seemed to come to him which said, 'There is one, even Christ Jesus, that can speak to thy condition.' 'And when I heard it,' he says, 'my heart did leap for joy.' Fixing his mind upon Christ, all things began to be clearer to him; he saw the grand simple truth of a religion of spirit and life. {2620} … It was at Dukinfield, near Manchester, in 1647, that he began to speak openly to men of what was in his heart. … In those days, when he was wandering away from men, and shrinking with a sort of horror from the fashions of the world, he had made himself a strong rough suit of leather, and this for many years was his dress. Very white and clean indeed was the linen under that rough leather suit, for he hated all uncleanness either of soul or body; and very calm and clear were his eyes, that seemed to search into men's souls, and quailed before no danger, and sometimes lighted up with wonderful tenderness. A tall, burly man he was, too, of great strength. … Everywhere he saw vanity and worldliness, pretence and injustice. It seemed laid upon him that he must testify against it all. He went to courts of justice, and stood up and warned the magistrates to do justly; he went to fairs and markets, and lifted up his voice against wakes, and feasts and plays, and also against people's cozening and cheating. … He testified against great things and small, bade men not swear, but keep to 'yea' and 'nay,' and this in courts of justice as everywhere else; he spoke against lip-honour—that men should give up using titles of compliment, and keep to plain 'thee' and 'thou'; 'for surely,' he said, 'the way men address God should be enough from one to another.' But all this was merely the side-work of his life, flowing from his great central thought of true, pure life in the light of the Spirit of God. That was his great thought, and that he preached most of all; he wanted men to give up all their forms, and come face to face with the Spirit of God, and so worship Him and live to Him. Therefore he spoke most bitterly of all against all priestcraft. … Gradually followers gathered to him; little groups of people here and there accepted his teachings—began to look to him as their leader. He did not want to found a sect; and as for a church—the Church was the whole body of Christ's faithful people everywhere; so those who joined him would not take any name as a sect or church. They simply called themselves 'friends'; they used no form of worship, but met together, to wait upon the Lord with one another; believing that His Spirit was always with them, and that, if anything was to be said, He would put it into their hearts to say it." From the first, Fox suffered persecution at the hands of the Puritans. They "kept imprisoning him for refusing to swear allegiance to the Commonwealth; again and again he suffered in this way: in Nottingham Castle, in 1648; then, two years later, at Derby, for six months, at the end of which time they tried to force him to enter the army; but he refused, and so they thrust him into prison again, this time into a place called the Dungeon, among 30 felons, where they kept him another half-year. Then, two years later, in 1653, he was imprisoned at Carlisle, in a foul, horrible hole. … He was again imprisoned in Launceston gaol, for eight long months. After this came a quieter time for him; for he was taken before Cromwell, and Cromwell had a long conversation with him. … During Cromwell's life he was persecuted no more, but with the restoration of Charles II. his dangers and sufferings began again. … His followers caught his spirit, and no persecutions could intimidate them. … They made no secret of where their meetings were to be, and at the time there they assembled. Constables and informers might be all about the place, it made no difference; they went in, sat down to their quiet worship; if anyone had a word to say he said it. The magistrates tried closing the places, locked the doors, put a band of soldiers to guard them. The Friends simply gathered in the street in front, held their meetings there; went on exactly as if nothing had happened. They might all be taken off to prison, still it made no difference. … Is it wonderful that such principles, preached with such noble devotion to truth and duty, rapidly made way? By the year 1665, when Fox had been preaching for 18 years, the Society of Friends numbered 80,000, and in another ten years it had spread more widely still, and its founder had visited America, and travelled through Holland and Germany, preaching his doctrine of the inward light, and everywhere founding Meetings. Fox himself did not pass away until [1690] he had seen his people past all the days of persecution."

_B. Herford, The Story of Religion in England, chapter 27._

"At a time when personal revelation was generally believed, it was a pardonable self-delusion that he [Fox] should imagine himself to be commissioned by the Divinity to preach a system which could only be objected to as too pure to be practised by man: This belief, and an ardent temperament, led him and some of his followers into unseasonable attempts to convert their neighbours, and unseemly intrusions into places of worship for that purpose, which excited general hostility against them, and exposed them to frequent and severe punishments. … Although they, like most other religious sects, had arisen in the humble classes of society, … they had early been joined by a few persons of superior rank and education. … The most distinguished of their converts was William Penn, whose father, Admiral Sir William Penn, had been a personal friend of the King [James II.], and one of his instructors in naval affairs."

_Sir J. Mackintosh, History of the Revolution in England in 1688, chapter 6._