Jealousy is the sister of love, as the devil is the brother of the angel.
"Don't be cross, Daria Alexeyevna!" laughed Nastasia. "I was not angry when I spoke; I wasn't reproaching Gania. I don't know how it was that I ever could have indulged the whim of entering an honest family like his. I saw his mother--and kissed her hand, too. I came and stirred up all that fuss, Gania, this afternoon, on purpose to see how much you could swallow--you surprised me, my friend--you did, indeed. Surely you could not marry a woman who accepts pearls like those you knew the general was going to give me, on the very eve of her marriage? And Rogojin! Why, in your own house and before your own brother and sister, he bargained with me! Yet you could come here and expect to be betrothed to me before you left the house! You almost brought your sister, too. Surely what Rogojin said about you is not really true: that you would crawl all the way to the other end of the town, on hands and knees, for three roubles?"
We are taught you must blame your father, your sisters, your brothers, the school, the teachers - but never blame yourself. It's never your fault. But it's always your fault, because if you wanted to change you're the one who has got to change.
"It is no time for me to hide anything. James and his father had many disagreements about me. Mr. McCarthy was very anxious that there should be a marriage between us. James and I have always loved each other as brother and sister; but of course he is young and has seen very little of life yet, and--and--well, he naturally did not wish to do anything like that yet. So there were quarrels, and this, I am sure, was one of them."
Dear brothers and sisters, after the great Pope, John Paul II, the cardinals have elected me, a simple and humble worker in the Lord's vineyard. The fact that the Lord can work and act even with insufficient means consoles me, and above all I entrust myself to your prayers.
I never tempted her with word too large, But, as a brother to his sister, show'd Bashful sincerity and comely love.
The Gardiners stayed a week at Longbourn; and what with the Phillipses, the Lucases, and the officers, there was not a day without its engagement. Mrs. Bennet had so carefully provided for the entertainment of her brother and sister, that they did not once sit down to a family dinner. When the engagement was for home, some of the officers always made part of it--of which officers Mr. Wickham was sure to be one; and on these occasions, Mrs. Gardiner, rendered suspicious by Elizabeth's warm commendation, narrowly observed them both. Without supposing them, from what she saw, to be very seriously in love, their preference of each other was plain enough to make her a little uneasy; and she resolved to speak to Elizabeth on the subject before she left Hertfordshire, and represent to her the imprudence of encouraging such an attachment.
Woman, sister! there are some things which you do not execute as well as your brother, man; no, nor ever will. Pardon me, if I doubt whether you will ever produce a great poet from your choirs, or a Mozart, or a Phidias, or a Michael Angelo, or a great philosopher, or a great scholar. By which last is meant, not one who depends simply on an infinite memory, but also on an infinite and electrical power of combination; bringing together from the four winds, like the angel of the resurrection, what else were dust from dead men's bones, into the unity of breathing life. If you can create yourselves into any of these grand creators, why have you not?--_De Quincey._
44:25. And they shall come near no dead person, lest they be defiled, only their father and mother, and son and daughter, and brother and sister, that hath not had another husband: for whom they may become unclean.
"You well know, Victor, that our union had been the favourite plan of your parents ever since our infancy. We were told this when young, and taught to look forward to it as an event that would certainly take place. We were affectionate playfellows during childhood, and, I believe, dear and valued friends to one another as we grew older. But as brother and sister often entertain a lively affection towards each other without desiring a more intimate union, may not such also be our case? Tell me, dearest Victor. Answer me, I conjure you by our mutual happiness, with simple truth--Do you not love another?
"Come, Mr. Wickham, we are brother and sister, you know. Do not let us quarrel about the past. In future, I hope we shall be always of one mind."
And now, dear brothers and sisters, one final thing. Fix your thoughts on what is true, and honorable, and right, and pure, and lovely, and admirable. Think about things that are excellent and worthy of praise. Philippians 4:8, NLT
As the brother and sister were about to rise from the table, there came a knock at the door.
O, never say hereafter But I am truest speaker. You call'd me brother When I was but your sister.
Then gently scan your brother man, / Still gentler sister woman; / Though they may gang a kennin' wrang, / To step aside is human.
Jealousy is the sister of love, as the devil is the brother of angels.--_Boufflers._
Our meeting here on earth with those we loved was not our doing. We did not select our father and mother, and sisters and brothers. We did not even explore the whole world to discover our friends. They too were more or less given us, the choice was given us, and the sphere of choice was determined and limited. Hence we seem to have a right to say that they were meant for us, and we for them, and unless we believe in accident, who is there by whose will alone they could have been meant for us? Hence, if they were meant for us once by a Divine, not by our own will, that will can never change, and we have a right to hope and even to believe that _what has been will be_, and that we shall again meet and love those whom we met and loved here. This is faith, and this is comfort, but it is greater faith, and greater comfort still, if we close our eyes in the firm conviction that whatever will be, will be best for us.
We tell the ladies that good wives make good husbands; I believe it is a more certain position that good brothers make good sisters.
Whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.
“I’ll tell you the truth,” replied Jesus. “No one who has left a house, or brothers or sisters, or mother or father, or children, or lands because of me and the gospel 30will fail to receive back a hundred times more in the present age: houses, brothers, sisters, mothers, children, and lands—with persecutions!—and finally the life of the age to come. 31But plenty of people at the front will end up at the back, and the back at the front.
I like to think (it has to be!) of a cybernetic ecology where we are free of our labors and joined back to nature, returned to our mammal brothers and sisters, and all watched over by machines of loving grace.
Though her brother and sister were persuaded that there was no real occasion for such a seclusion from the family, they did not attempt to oppose it, for they knew that she had not prudence enough to hold her tongue before the servants, while they waited at table, and judged it better that _one_ only of the household, and the one whom they could most trust should comprehend all her fears and solicitude on the subject.
Then gently scan your brother man, Still gentler sister woman; Though they may gang a kennin' wrang, To step aside is human.
Marriage is a transaction based upon consent between a man and a woman, or between persons entitled to represent them. The result of the transaction is that certain family relationships involving legal rights and duties are created by the law, and these are not wholly under the control of the parties. But as to some of them, to some extent they may be regulated by agreement, and it is customary amongst Mahommedans at the time of a marriage to come to such an agreement. The only condition necessary to the constituting of a valid marriage between persons of full age is the consent of the parties. It is, however, the practice to conclude the transaction in the presence of two males, or one male and two female witnesses; and the omission of this formality would always throw a doubt upon the intention of the parties finally to conclude a marriage. It is even said that the absence of such witnesses would justify a judge in annulling the marriage. Minors of either sex may be given in marriage by their guardian, and the transaction will be irrevocable if the guardian be the father or any direct male ascendant. In any other case the marriage may be repudiated when the minor arrives at the age of puberty, but the repudiation is not effectual until confirmed by a judge of the civil court. A marriage may be conducted through agents. A woman can have only one husband; a man can have four wives; if he married a fifth the marriage would be annulled by a judge on the application of the woman. Mahommedans have a table of prohibited degrees within which parties cannot marry not very dissimilar to that in force in Great Britain. Nor can a man be married at the same time to two women nearly related to each other, as to two sisters. It is also considered that if a woman take a child to nurse she contracts a sort of maternity towards it, and that if a boy and girl are nursed by the same woman they become brother and sister, and, in a general way, it is said "that whatever is prohibited in consanguinity is prohibited in fosterage"; but it is doubtful whether the law goes so far. The widow, or a divorced woman, is not allowed to marry again during her _iddut_. This is a period of chastity which a woman is bound to observe in order to avoid confusion of issue. If she is pregnant it lasts until the child is born; if not, then in case of divorce it lasts through three periods of menstruation; if she is a widow it lasts for four months and ten days. A Mahommedan man cannot marry an idolatress, but Jews and Christians are not thereby excluded, because, although infidels, they are not idolatresses. A woman is forbidden by Mahommedan law to marry any one who is not a Mahommedan; but if the marriage took place in conformity with the Act of 1872 it might be valid, if it amounted to a repudiation by the woman of her Mahommedanism. It is important to remember, when considering the validity of a Mahommedan marriage, that a distinction is drawn between marriages which are simply void (_batil_) and those which can only be annulled by judicial decision (_farid_), for such a decision has no retrospective effect, so that the children already born are legitimate; and if no step is taken to obtain such a decision during the existence of the marriage, it cannot be questioned afterwards. What marriages are absolutely void, and what are only capable of being declared void, is not very clearly settled, but the evident leaning of Mahommedan law is against absolute invalidity, and there is strong authority for the opinion that no marriages are absolutely void except a marriage by a woman who has a husband living and such as are declared to be incestuous. Entry: 5
While he was thus growing in reputation, and advancing his public credit, the fortunes of the family were sinking, and it became evident that his sisters would have no provision except such as their brother might be enabled to make for them. Macaulay had but two sources of income, both of them precarious--office and his pen. As to office, the Whigs could not have expected at that time to retain power for a whole generation; and, even while they did so, Macaulay's resolution that he would always give an independent vote made it possible that he might at any moment find himself in disagreement with his colleagues, and have to quit his place. As to literature, he wrote to Lord Lansdowne (1833), "it has been hitherto merely my relaxation; I have never considered it as the means of support. I have chosen my own topics, taken my own time, and dictated my own terms. The thought of becoming a bookseller's hack, of spurring a jaded fancy to reluctant exertion, of filling sheets with trash merely that sheets may be filled, of bearing from publishers and editors what Dryden bore from Tonson and what Mackintosh bore from Lardner, is horrible to me." Macaulay was thus prepared to accept the offer of a seat in the supreme council of India, created by the new India Act. The salary of the office was fixed at £10,000, out of which he calculated to be able to save £30,000 in five years. His sister Hannah accepted his proposal to accompany him, and in February 1834 the brother and sister sailed for Calcutta. Entry: MACAULAY
_France._--Articles 144-226 of the Code Napoléon, as amended by an act of 1907, prescribe the qualifications and conditions of marriage. The man must be eighteen and the woman fifteen years of age. A son and daughter under twenty-one cannot marry without consent of the father and mother, or of the father only if they disagree, or of the survivor if one be dead. If both are dead grandfather and grandmother take their place. Between the ages of twenty-one and thirty the parties must still obtain the consent of their parents, but if this be refused it can be regulated by means of a "respectful and formal act" before a notary. If the consent is not given within thirty days the marriage may take place without it. If neither parents nor grandparents be alive, parties under twenty-one require the consent of the family council. These rules apply to natural children when affiliated; those not affiliated require the consent of a specially appointed guardian. Marriage is prohibited between all ascendants and descendants in the direct line, and between persons related by marriage in the same line, between brother and sister, between uncle and niece, and brother-in-law and sister-in-law. Entry: A
MATILDA (1046-1115), countess or margravine of Tuscany, popularly known as the Great Countess, was descended from a noble Lombard family. Her great-grandfather, Athone of Canossa, had been made count of Modena and Reggio by the emperor Otto I., and her grandfather had, in addition, acquired Mantua, Ferrara and Brescia. Her own father, Boniface II., the Pious, secured Tuscany, the duchy of Spoleto, the county of Parma, and probably that of Cremona; and was loyal to the emperor until Henry plotted against him. Through the murder of Count Boniface in 1052 and the death of her older brother and sister three years later, Matilda was left, at the age of nine, sole heiress to the richest estate in Italy. She received an excellent education under the care of her mother, Beatrice of Bar, the daughter of Frederick of Lorraine and aunt of Henry III., who, after a brief detention in Germany by the emperor, married Godfrey IV. of Lorraine, brother of Pope Stephen IX. (1057-1058). Thenceforth Matilda's lot was cast against the emperor in the great struggle over investiture, and for over thirty years she maintained the cause of the successive pontiffs, Gregory VII., Victor III., Urban II., Paschal II., with varying fortune, but with undaunted resolution. She aided the pope against the Normans in 1074, and in 1075 attended the synod at which Guibert was condemned and deprived of the archbishopric of Ravenna. Her hereditary fief of Canossa was the scene (Jan. 28, 1077) of the celebrated penance of Henry IV. before Gregory VII. She provided an asylum for Henry's second wife, Praxides, and urged his son Conrad to revolt against his father. In the course of the protracted struggle her villages were plundered, her fortresses demolished, and Pisa and Lucca temporarily lost, but she remained steadfast in her allegiance, and, before her death, had, by means of a league of Lombard cities which she formed, recovered all her possessions. The donation of her estates to the Holy See, originally made in 1077 and renewed on the 17th of November 1102, though never fully consummated on account of imperial opposition, constituted the greater part of the temporal dominion of the papacy. Matilda was twice married, first to Godfrey V. of Lorraine, surnamed the Humpbacked, who was the son of her step-father and was murdered on the 26th of February 1076; and secondly to the 17-year-old Welf V. of Bavaria, from whom she finally separated in 1095--both marriages of policy, which counted for little in her life. Matilda was an eager student: she spoke Italian, French and German fluently, and wrote many Latin letters; she collected a considerable library; she supervised an edition of the Pandects of Justinian; and Anselm of Canterbury sent her his _Meditations_. She combined her devotion to the papacy and her learning with very deep personal piety. She died after a long illness at Bodeno, near Modena, on the 24th of July 1115, and was buried in the Benedictine church at Polirone, whence her remains were taken to Rome by order of Urban VIII. in 1635 and interred in St Peter's. Entry: MATILDA
_'Tis Pity she's a Whore_ has been justly recognized as a tragedy of extraordinary power. Mr Swinburne, in his eloquent essay on Ford, has rightly shown what is the meaning of this tragedy, and has at the same time indicated wherein consists its poison. He dwells with great force upon the different treatment applied by Ford to the characters of the two miserable lovers--brother and sister. "The sin once committed, there is no more wavering or flinching possible to him, who has fought so hard against the demoniac possession; while she who resigned body and soul to the tempter, almost at a word, remains liable to the influences of religion and remorse." This different treatment shows the feeling of the poet--the feeling for which he seeks to evoke our inmost sympathy--to oscillate between the belief that an awful crime brings with it its awful punishment (and it is sickening to observe how the argument by which the Friar persuades Annabella to forsake her evil courses mainly appeals to the physical terrors of retribution), and the notion that there is something fatal, something irresistible, and therefore in a sense self-justified, in so dominant a passion. The key-note to the conduct of Giovanni lies in his words at the close of the first scene-- Entry: _
If all men were brothers, would you let one marry your sister?
In the summer of 1813 a new and potent influence came into his life. Mrs Leigh, whose home was at Newmarket, came up to London on a visit. After a long interval the brother and sister met, and whether there is or is not any foundation for the dark story obscurely hinted at in Byron's lifetime, and afterwards made public property by Mrs Beecher Stowe (_Macmillan's Magazine_, 1869, pp. 377-396), there is no question as to the depth and sincerity of his love for his "one relative,"--that her well-being was more to him than his own. Byron passed the "seasons" of 1813, 1814 in London. His manner of life we know from his journals. Socially he was on the crest of the wave. He was a welcome guest at the great Whig houses, at Lady Melbourne's, at Lady Jersey's, at Holland House. Sheridan and Moore, Rogers and Campbell, were his intimates and companions. He was a member of the Alfred, of Watier's, of the Cocoa Tree, and half a dozen clubs besides. After the publication of _The Corsair_ he had promised an interval of silence, but the abdication of Napoleon evoked "An Ode," &c., in his dishonour (April 16); _Lara, a Tale_, an informal sequel to _The Corsair_, was published anonymously on August 6, 1814. Entry: BYRON
The first treatise in which an attempt was made to work out the primitive Indo-European civilisation in detail was Adolphe Pictet's _Les Origines indo-européennes ou les Aryas primitifs_ (1859-1863). The idyllic conditions in which, according to Pictet, early Indo-European man subsisted were accepted and extended by many enthusiastic successors. The father, the protector of the family (_pater_ from _pa_, protect), and the mother (_mater_ from _ma_, to produce) were surrounded by their children (Skt. _putra_), whose name implied that they kept everything clean and neat. The daughter was the milkmaid (Skt. _duhita_ from _duh_, milk), while the brother (Skt. _bhratar_), derived from the root of _ferre_, "bear," was the natural protector of his sister, whose name, with some hesitation, is decided to mean "she who dwells with her brother," the notion of brother and sister marriage being, however, summarily rejected (ii. p. 365). The uncle and aunt are a second father and mother to the family, and for this reason _nepos_, Skt. _napat_, is both nephew and grandson. The life of such families was pastoral but not nomad; there was a farmstead where the women were busied with housewifery and butter-making, while the men drove their flocks afield. The ox, the horse, the sheep, the goat and the pig were domesticated as well as the dog and the farmyard fowls, but it was in oxen that their chief wealth consisted. Hence a cow was offered to an honoured guest, cows were the object of armed raids upon their neighbours, and when a member of the family died, a cow was killed to accompany him in the next world. Even the phenomena of nature to their naive imaginations could be represented by cows: the clouds of heaven were cows whose milk nourished the earth, the stars were a herd with the sun as the bull amongst them, the earth was a cow yielding her increase. Before the original community, which extended over a wide area with Bactria for its centre, had broken up, agriculture had begun, and barley, if not other cereals, and various leguminous plants were cultivated. Oxen drew the plough and the wagon. Industry also had developed with the introduction of agriculture; the carpenter with a variety of tools appears to construct farm implements, buildings and furniture, and the smith is no less busy. Implements had begun with stone, but by this time were made of bronze if not of iron, for the metals gold, silver, copper, tin were certainly known. Spinning and weaving had also begun; pottery was well developed. The flocks and herds and agriculture supplied food with plenty of variety; fermented liquors, mead, probably wine and perhaps beer, were used, not always in moderation. A great variety of military weapons had been invented, but geographical reasons prevented navigation from developing in Bactria. Towns existed and fortified places. The people were organized in clans, the clans in tribes. At the head of all, though not in the most primitive epoch, was the king, who reigned not by hereditary right, but by election. Though money had not yet been invented, exchange and barter flourished; there were borrowers and lenders, and property passed from father to son. Though we have no definite information as to their laws, justice was administered; murder, theft and fraud were punished with death, imprisonment or fine (_Résumé général_ at end of vol. ii.). Entry: INDO
The weak parts of this story are the sudden and unexplained departure of the Simons; the subsequent useless cruelty of treating the child like a wild beast and keeping him in a dark room practically out of sight (unless any doubt of his identity was possible), while his sister was in comparative comfort; the cause of death, declared to be of long standing, but in fact developed with such rapidity; the insufficient excuse provided for the child's muteness under Gomin's régime (he had answered Barras) and the irregularities in the formalities in attending the death and the funeral, when a simple identification of the body by Marie Thérèse would have prevented any question of resuscitated dauphins. Both Barras and Harmand de la Meuse are said to have given leave for the brother and sister to see each other, but the meeting was never permitted. The argument from the sudden disappearance of persons in a position to know something of the truth is of a less convincing character. It may be noted that the more famous of the persons alleged by partisans of subsequent pretenders to have been hustled out of the world for their connexion with the secret are the empress Joséphine, the due d'Enghien and the duc de Berri. Entry: LOUIS
GLASITES, or SANDEMANIANS,[1] a Christian sect, founded in Scotland by John Glas (q.v.). It spread into England and America, but is now practically extinct. Glas dissented from the Westminster Confession only in his views as to the spiritual nature of the church and the functions of the civil magistrate. But his son-in-law Robert Sandeman added a distinctive doctrine as to the nature of faith which is thus stated on his tombstone: "That the bare death of Jesus Christ without a thought or deed on the part of man, is sufficient to present the chief of sinners spotless before God." In a series of letters to James Hervey, the author of _Theron and Aspasia_, he maintained that justifying faith is a simple assent to the divine testimony concerning Jesus Christ, differing in no way in its character from belief in any ordinary testimony. In their practice the Glasite churches aimed at a strict conformity with the primitive type of Christianity as understood by them. Each congregation had a plurality of elders, pastors or bishops, who were chosen according to what were believed to be the instructions of Paul, without regard to previous education or present occupation, and who enjoy a perfect equality in office. To have been married a second time disqualified for ordination, or for continued tenure of the office of bishop. In all the action of the church unanimity was considered to be necessary; if any member differed in opinion from the rest, he must either surrender his judgment to that of the church, or be shut out from its communion. To join in prayer with any one not a member of the denomination was regarded as unlawful, and even to eat or drink with one who had been excommunicated was held to be wrong. The Lord's Supper was observed weekly; and between forenoon and afternoon service every Sunday a love feast was held at which every member was required to be present. Mutual exhortation was practised at all the meetings for divine service, when any member who had the gift of speech ([Greek: charisma]) was allowed to speak. The practice of washing one another's feet was at one time observed; and it was for a long time customary for each brother and sister to receive new members, on admission, with a holy kiss. "Things strangled" and "blood" were rigorously abstained from; the lot was regarded as sacred; the accumulation of wealth they held to be unscriptural and improper, and each member considered his property as liable to be called upon at any time to meet the wants of the poor and the necessities of the church. Churches of this order were founded in Paisley, Glasgow, Edinburgh, Leith, Arbroath, Montrose, Aberdeen, Dunkeld, Cupar, Galashiels, Liverpool and London, where Michael Faraday was long an elder. Their exclusiveness in practice, neglect of education for the ministry, and the antinomian tendency of their doctrine contributed to their dissolution. Many Glasites joined the general body of Scottish Congregationalists, and the sect may now be considered extinct. The last of the Sandemanian churches in America ceased to exist in 1890. Entry: GLASITES