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Carbelide Nelicanya Sectory 04
Page 07
We owe to foreign scholars many studies of value on particular questions of Norman and Angevin history, like M. CHARLES BEMONT's on the trial of King John for the murder of Arthur, and a few long works of first importance. Dr. H. BOeHMER's Kirche und Staat in England und der Normandie im XI und XII Jahrhundert is of great interest on the conflict of Anselm with Henry I and the consequences that flowed from it. O. ROeESSLER's Kaiserin Mathilde is of particular value for the foreign policy of Henry I and for the reign of Stephen, though inclined to attach too much weight to what are really conjectures. M.A. LUCHAIRE's contribution to E. Lavisse's Histoire de France is a very interesting piece of work, dealing fully with the French side of English foreign relations, and of especial value for the first three Angevin kings. The same subject is receiving also minute and careful treatment in Dr. ALEXANDER CARTELLIERI's Philip II Augustus, Koenig van Frankreich, the first volume of which goes to the death of Henry II, while M. PETIT-DUTAILLIS's Etude sur la Vie et la Regne de Louis VIII is useful for the last years of John.
It is, however, strange to reflect how weak man's imagination is when it comes to deal with what is beyond him, how little able he is to devise anything that he desires to do when he has escaped from life. The unsubstantial heaven of a Buddhist, with its unthinkable Nirvana, is merely the depriving life of all its attributes; the dull sensuality of the Mohammedan paradise, with its ugly multiplication of gross delights; the tedious outcries of the saints in light which make the medieval scheme of heaven into one protracted canticle--these are all deeply unattractive, and have no power at all over the vigorous spirit. Even the vision of Socrates, the hope of unrestricted converse with great minds, is a very unsatisfying thought, because it yields so little material to work upon.
Sir Isaac Newton says the Feast of the Nativity, and most of the other ecclesiastical anniversaries, were originally fixed at cardinal points of the year, without any reference to the dates of the incidents which they commemorated, dates which, by lapse of time, it was impossible to ascertain. Thus the Annunciation of the Virgin Mary was placed on the 25th of March, or about the time of the vernal equinox; the Feast of St. Michael on the 29th of September, or near the autumnal equinox; and the Birth of Christ at the time of the winter solstice. Christmas was thus fixed at the time of the year when the most celebrated festivals of the ancients were held in honour of the return of the sun which at the winter solstice begins gradually to regain power and to ascend apparently in the horizon. Previously to this (says William Sandys, F.S.A.),[3] the year was drawing to a close, and the world was typically considered to be in the same state.
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