FAME, GLORY, &c.

1. CELEBRITY; renown; report; rumour.

JOHNSON.

If we would perpetuate our fame or reputation, we must do things worth writing, or write things worth reading. PLINY.

The Latin for FAME is Fama, which comes from the Greek verb Phemi, to speak; the noun of this word is Pheme, or as it appears in the Doric, a dialect of the Greek language, Phama, hence the Latin Fama, and our FAME; FAMOUS; INFAMY; INFAMOUS; DEFAME, to speak ill of; DEFAMATORY; DEFAMED; DEFAMATION (of character); &c. &c.

The Latin for GLORY, OF RENOWN, is Gloria, which according to some etymologists is derived from the Greek word Kleos, which has the same meaning; from the same root we have also GLORIOUS-LY-N ESS; the same words with the prefix IN; GLORIFY, to praise, &c.

GLORY, like honour, is a word to which many significations are attached; there is a true and a false GLORY; a heavenly and an earthly FAME: in one sense, it signifies Praise; Adoration; as in Luke ii. 14, "Glory to God in the highest." And in another, Splendour; Magnificence; Lustre; Brightness; see Matthew vi. 29. "Solomon in all his glory was not arrayed like one of these," (lilies). It means the felicity of heaven prepared for those that please God; see Psalm 1xxiii. 24. "Thou shalt guide me with thy counsel, and afterwards receive me into glory." And it likewise means Pride; Boastfulness; Arrogance; as "by the vain-glory of men they entered into the world, and therefore shall they come shortly to an end." WISDOM. To be vain-glorious therefore, is to be proud, arrogant. TRUE GLORY is that which results from deeds of goodness and beneficence; and FALSE-GLORY, that which accompanies the actions of great generals and commanders-men who have slain countless numbers of their fellow-creatures; it is to this kind of renown SHAKSPEARE alludes:

Glory is like a circle in the water,
Which never ceases to enlarge itself,
Till by broad spreading it disperse to nought.

When righteous men do rejoice, there is great glory.
PROVERBS XXVIII. 12.

From the uttermost parts of the earth have we heard songs, even glory to the righteous. ISAIAH Xxiv. 16.

Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, they have their reward. MATTHEW VI. 2.

To sacrifice our lives for the liberties, and laws, and religion of our native land, are undoubtedly high-sounding words; but who are they that will do it? Who is it that will sacrifice his life for his country? Will the senator who supports a war? Will the writer who declaims upon patriotism? Will the minister of religion who recommends the sacrifice? Take away glory-take away war, and there is not a man of them who will do it. Will you sacrifice your life at home? If the loss of your life in London or at York would procure just as much benefit to your country as the loss of one soldier's in the field, would you be willing to lay your head upon the block? Are you willing to die without notice and without remembrance; and for the sake of this little undiscoverable contribution to your country's good? You would perhaps die to save your country; but this is not the question. A soldier's death does not save his country. The question is, Whether without any of the circumstances of war, without any of its glory, or any of its pomp, you are willing to resign yourself to the executioner? If you are not, you are not willing to die for your country; and there is not an individual amongst the thousands who declaim upon patriotism, who is willing to do it. He will lay down his life, indeed, but it must be in war: he is willing to die but it is not for patriotism, but for glory. Crimes should be traced to their causes; and guilt should be fixed upon those who occasion, although they may not perpetrate them. And to whom are the frequency and the crimes of war to be principally attributed? To the directors of public opinion, to the declaimers upon glory; to men who sit quietly at home in their studies and at their desks; to the historian and the biographer, and the poet and the moral philosopher; to the pamphleteer; to

the editor of the newspaper; to the teacher of religion. "As long as mankind," says GIBBON, "shall continue to bestow more liberal applause on their destroyers than on their benefactors, the thirst of military glory will ever be the vice of the most exalted characters."

DYMOND'S INQUIRY.

Of all the phantoms fleeting in the mist
Of Time, though meagre all, and ghostly thin,
Most unsubstantial, unessential shade,
Was earthly Fame. She was a voice alone,
And dwelt upon the noisy tongues of men.
She never thought, but gabbled ever on,
Applauding most what least deserved applause.
The motive, the result, was nought to her.
The deed alone, though dyed in human
gore,
And steeped in widow's tears, if it stood out
To prominent display, she talked of much,
And roared around it with a thousand tongues.
As changed the wind her organ, so she changed
Perpetually; and whom she praised to-day,
Vexing his ear with acclamations loud,
To-morrow blamed, and hissed him out of sight.
ROBERT POLLOK.-Course of Time.

This is true glory and renown, when God,
Looking on th' earth, with approbation marks
The just man, and divulges him through heaven
To all his angels, who with true applause
Recount his praises: thus he did to Job,

Who famous was in heaven, on earth less known;
Where glory is false glory, attributed

To things not glorious, men not worthy of fame.
They err who count it glorious to subdue
By conquest far and wide, to over-run
Large countries, and in field great battles win,
Great cities by assault; what do these worthies,
But rob and spoil, burn, slaughter, and enslave
Peaceable nations, neighbouring or remote,
Made captive, yet deserving freedom more
Than those their conquerors, who leave behind
Nothing but ruin wheresoe'er they rove
And all the flourishing arts of peace destroy.
But if there be in glory aught of good,
It may by means far different be attain'd,
Without ambition, war, or violence;
By deeds of peace, by wisdom eminent,
By patience, temperance.

MILTON.-Paradise Lost.

FORBEARANCE, FORGIVENESS, &c. FORBEARANCE, Command of temper; lenity; mildness. JOHNSON.

Liberty is the power a man has to do, or forbear doing any particular action, according as its doing or forbearance has the actual preference in his mind. LOCKE.

I therefore beseech you that ye walk worthy of the vocation to which ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace. EPHESIANS IV. 1.

FORGIVENESS, pardon of an offence; tenderness; willingness to forgive. JOHNSON.

Here are introduced more heroic principles of meekness, forgiveness, bounty, and magnanimity, than all the learning of the heathens could invent. SPRUTT.

These two words are derived from the Saxon. FOR, has in composition, the power of privation; hence To FORBEAR, means to abstain from anything, violence of temper for instance, to be patient; and to FORGIVE, signifies to remit, not to exact debt or penalty.

It is divine grace alone that can enable us to exemplify the Christian character in the forgiveness of injuries, and in the exercise of that love which would embrace even our bitterest persecutors, and extend to the whole family of man. Our blessed Redeemer, who has taught and commanded us to pray to the Almighty thus, "give us this day our daily bread, and forgive us our trespasses as we forgive them that trespass against us," affords in his own person, the most illustrious example of forgiveness on record; when nailed to the cross, and about to expire in . extreme agony, inflicted by those whom he came to save, he still said, "Father, forgive them, for they know not what they do." (Luke xxiii. 34.) Stephen, while suffering the tortures of death by stoning, prayed for his murderers: "Lord, lay not this sin to their charge." (Acts vii. 60.) And the patriarch Joseph forgave and embraced his brethren who had hated him, and sold him into captivity. In the following parable of our Saviour,

we find a beautiful and instructive illustration of love and forgiveness:

Then Peter came to Jesus and said, Lord, how oft shall my brother sin against me, and I forgive him? till. seven times? Jesus saith unto him, I say not unto thee until seven times, but until seventy times seven. Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him which owed him ten thousand talents: but forasmuch as he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made. The servant therefore fell down and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellow-servants, which owed him an hundred pence; and he laid hands on him, and took him by the throat, saying, pay me that thou owest. And his fellow-servant fell down at his feet, and besought him, saying, have patience with me, and I will pay thee all. And he would not; but went and cast him into prison till he should pay the debt. So when his fellow-servants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me; shouldst not thou also have had compassion on thy fellow-servant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due to him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother, their trespasses. MATTHEW XVIII. 21-35

Bear and Forbear, a phrase frequently used by EPICTETUS. This sage is said to have been an example of what he taught. He was in early life a slave at Rome, in the reign of Nero. His wicked master EPAPHRODITUS, used to divert himself with striking the poor boy's legs with a stick, and the only reply he made was, that if he gave him such heavy blows, he would break the bone, which accordingly happened. EPICTETUS merely said, "Did not I tell you, you would break my leg?" When he after