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- float: left; - margin-right: 1em } - -.align-right { clear: right; - float: right; - margin-left: 1em } - -.align-center { margin-left: auto; - margin-right: auto } - -div.shrinkwrap { display: table; } - -/* SECTIONS */ - -body { margin: 5% 10% 5% 10% } - -/* compact list items containing just one p */ -li p.pfirst { margin-top: 0; margin-bottom: 0 } - -.first { margin-top: 0 !important; - text-indent: 0 !important } -.last { margin-bottom: 0 !important } - -span.dropcap { float: left; margin: 0 0.1em 0 0; line-height: 1 } -img.dropcap { float: left; margin: 0 0.5em 0 0; max-width: 25% } -span.dropspan { font-variant: small-caps } - -.no-page-break { page-break-before: avoid !important } - -/* PAGINATION */ - -@media screen { - .coverpage, .frontispiece, .titlepage, .verso, .dedication, .plainpage - { margin: 10% 0; } - - div.clearpage, div.cleardoublepage - { margin: 10% 0; border: none; border-top: 1px solid gray; } - - .vfill { margin: 5% 10% } -} - -@media print { - div.clearpage { page-break-before: always; padding-top: 10% } - div.cleardoublepage { page-break-before: right; padding-top: 10% } - - .vfill { margin-top: 20% } - h2.title { margin-top: 20% } -} - -</style> -<title>THE FIRST TRUE GENTLEMAN</title> -<meta name="PG.Rights" content="Public Domain" /> -<meta name="PG.Title" content="The First True Gentleman" /> -<meta name="PG.Producer" content="Al Haines" /> -<link rel="coverpage" href="images/img-cover.jpg" /> -<meta name="DC.Creator" content="Anonymous" /> -<meta name="DC.Created" content="1907" /> -<meta name="PG.Id" content="40153" /> -<meta name="PG.Released" content="2012-07-07" /> -<meta name="DC.Language" content="en" /> -<meta name="DC.Title" content="The First True Gentleman A Study of the Human Nature of Our Lord" /> - -<link href="http://purl.org/dc/terms/" rel="schema.DCTERMS" /> -<link href="http://id.loc.gov/vocabulary/relators" rel="schema.MARCREL" /> -<meta content="The First True Gentleman A Study of the Human Nature of Our Lord" name="DCTERMS.title" /> -<meta content="gentle.rst" name="DCTERMS.source" /> -<meta content="en" scheme="DCTERMS.RFC4646" name="DCTERMS.language" /> -<meta content="2012-07-07T18:13:43.038360+00:00" scheme="DCTERMS.W3CDTF" name="DCTERMS.modified" /> -<meta content="Project Gutenberg" name="DCTERMS.publisher" /> -<meta content="Public Domain in the USA." name="DCTERMS.rights" /> -<link href="http://www.gutenberg.org/ebooks/40153" rel="DCTERMS.isFormatOf" /> -<meta content="Anonymous" name="DCTERMS.creator" /> -<meta content="2012-07-07" scheme="DCTERMS.W3CDTF" name="DCTERMS.created" /> -<meta content="width=device-width" name="viewport" /> -<meta content="EpubMaker 0.3.19b4 by Marcello Perathoner <webmaster@gutenberg.org>" name="generator" /> -<style type="text/css"> -.pageno { position: absolute; right: 95%; font: medium sans-serif; text-indent: 0 } -.pageno:after { color: gray; content: '[' attr(title) ']' } -.lineno { position: absolute; left: 95%; font: medium sans-serif; text-indent: 0 } -.lineno:after { color: gray; content: '[' attr(title) ']' } -.toc-pageref { float: right } -pre { font-family: monospace; font-size: 0.9em; white-space: pre-wrap } -</style> -</head> -<body> -<div class="document" id="the-first-true-gentleman"> -<h1 class="document-title level-1 pfirst title">THE FIRST TRUE GENTLEMAN</h1> - -<!-- -*- encoding: utf-8 -*- --> -<div class="clearpage"> -</div> -<!-- -*- encoding: utf-8 -*- --> -<div class="align-None container language-en noindent pgheader" id="pg-header" xml:lang="en" lang="en"> -<p class="noindent pfirst">This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the <a class="reference internal" href="#project-gutenberg-license">Project Gutenberg License</a> -included with this eBook or online at -<a class="reference external" href="http://www.gutenberg.org/license">http://www.gutenberg.org/license</a>.</p> -<p class="noindent pnext"></p> -<div class="noindent vspace" style="height: 2em"> -</div> -<div class="align-None container noindent white-space-pre-line" id="pg-machine-header"> -<p class="noindent pfirst white-space-pre-line"><span class="white-space-pre-line">Title: The First True Gentleman<br /> - A Study of the Human Nature of Our Lord<br /> -<br /> -Author: Anonymous<br /> -<br /> -Release Date: July 07, 2012 [EBook #40153]<br /> -<br /> -Language: English<br /> -<br /> -Character set encoding: UTF-8</span></p> -</div> -<div class="noindent vspace" style="height: 2em"> -</div> -<p class="noindent pfirst" id="pg-start-line">*** START OF THIS PROJECT GUTENBERG EBOOK <span>THE FIRST TRUE GENTLEMAN</span> ***</p> -<div class="noindent vspace" style="height: 4em"> -</div> -<p class="noindent pfirst" id="pg-produced-by"><span>Produced by Al Haines.</span></p> -<div class="noindent vspace" style="height: 1em"> -</div> -<p class="noindent pfirst"><span></span></p> -</div> -<div class="align-None container coverpage"> -<div class="vspace" style="height: 3em"> -</div> -<div class="align-center auto-scaled figure" style="width: 53%" id="figure-6"> -<span id="cover"></span><img class="align-center" style="display: block; width: 100%" alt=" " src="images/img-cover.jpg" /> -<div class="caption figure"> -Cover</div> -</div> -</div> -<div class="vspace" style="height: 4em"> -</div> -<div class="align-None center container titlepage white-space-pre-line"> -<p class="pfirst white-space-pre-line x-large">THE FIRST<br /> -TRUE GENTLEMAN</p> -<div class="vspace white-space-pre-line" style="height: 2em"> -</div> -<p class="medium pfirst white-space-pre-line"><em class="italics white-space-pre-line">A Study in the Human<br /> -Nature of Our Lord</em></p> -<div class="vspace white-space-pre-line" style="height: 3em"> -</div> -<p class="medium pfirst white-space-pre-line"><em class="italics white-space-pre-line">With a Foreword by</em><br /> -EDWARD EVERETT HALE, D.D.</p> -<div class="vspace white-space-pre-line" style="height: 3em"> -</div> -<p class="medium pfirst white-space-pre-line">BOSTON<br /> -JOHN W. LUCE & COMPANY<br /> -1907</p> -<div class="vspace white-space-pre-line" style="height: 4em"> -</div> -</div> -<div class="align-None center container verso white-space-pre-line"> -<p class="pfirst small white-space-pre-line"><em class="italics white-space-pre-line">Copyright</em>, 1907, <em class="italics white-space-pre-line">by</em><br /> -JOHN W. LUCE & COMPANY<br /> -<em class="italics white-space-pre-line">Boston, Mass., U.S.A.</em></p> -<div class="vspace white-space-pre-line" style="height: 3em"> -</div> -<p class="pfirst small white-space-pre-line"><em class="italics white-space-pre-line">The Plimpton Press Norwood Mass.</em></p> -</div> -<div class="vspace" style="height: 4em"> -</div> -<p class="center large pfirst">A FOREWORD</p> -<div class="vspace" style="height: 2em"> -</div> -<p class="pfirst">The dictionaries and the -students of words have a great -deal to say,--perhaps more than -is worth while,--of the origin of -the word Gentleman,--whether -a gentleman in England and a -<em class="italics">gentilhomme</em> in France mean -the same thing, and so on. The -really interesting thing is that in -a republic where a man's a man, -the gentleman is not created by -dictionaries or by laws. You -cannot make him by parchment.</p> -<p class="pnext">As matter of philology, the -original gentleman was <em class="italics">gentilis</em>. -That is, he belonged to a <em class="italics">gens</em> -or clan or family, which was -established in Roman history. -He was somebody. If he had -been nobody he would have -had no name. Indeed, it is -worth observing that this was -the condition found among the -islanders of the South Sea. -Exactly as on a great farm the -distinguished sheep, when they -were sent to a cattle fair might -have specific names, while for -the great flock nobody pretends -to name the individuals, so -certain people, even in feudal times, -were <em class="italics">gentilis</em>, or belonged to a -<em class="italics">gens</em>, while the great body of -men were dignified by no such -privilege.</p> -<p class="pnext">The word gentleman, however, -has bravely won for itself, -as Christian civilisation has gone -on, a much nobler meaning.</p> -<p class="pnext">The reader of this little book -will see that the poet Dekker, -surrounded by the gentlemen -of Queen Elizabeth's Court, -already comprehended the larger -sense of this great word. The -writer of this essay, taking the -familiar language of the -Established Church of England, -follows out in some of the great -crises of the Saviour's life some -of the noblest illustrations of the -poet's phrase.</p> -<p class="pnext">It is well worth remembering -that the Received Version of the -New Testament, which belongs -to Dekker's own generation, -accepts his noble use of -language in one of the great -central passages. In the very little -which we know of the early -arrangements of apostleship, we -are given to understand that the -Apostle James lived at Jerusalem, -and that in what he wrote -he addressed the Christians -of every race and habit in all -parts of that world of which -Jerusalem is the centre. The -Epistle of James may be called -the first encyclical addressed to -all sorts and conditions of men -who accepted Jesus of Nazareth -as the leader of their lives. -To this day its practical and -straightforward simplicity -challenges the admiration of all those -believers who know that the tree -is to be judged by its fruits,--that -it is not enough to cry "Lord, -Lord,"--that it is not enough to -say, "I believe in this" or "I -believe in that";--but rather -that the follower of Christ must -do what He says. And how -does this gentle apostle of -apostles define in word the "wisdom -which is from above?" The -wisdom from above is first pure, -as the Master had said, "Blessed -are the pure in heart." Then the -Wisdom from above is -peaceable, as the angels said when -He was born. Then the wisdom -from above is gentle. The man -who follows Christ is a gentle -man. The woman who follows -Christ is a gentle woman.</p> -<p class="pnext">And if anyone eager for -accuracy in the use of language -choose to hunt the Greek word -which we find in St. James's -Epistle through the lexicons, he -learns that the gentleman whom -St. James knew is he who in -dealing with others "abates -something from his absolute -right." He is so large and -unselfish that he can grant more -than he is compelled to grant by -rigorous justice. He is the man -who can love his brothers better -than himself. These are phrases -from the old dictionaries.</p> -<p class="pnext">"Greater love hath no man -than this, that a man lay down -his life for his friends."</p> -<div class="vspace" style="height: 1em"> -</div> -<p class="left medium pfirst">EDWARD E. HALE.</p> -<div class="vspace" style="height: 4em"> -</div> -<p class="center large pfirst">The First True Gentleman</p> -<div class="vspace" style="height: 2em"> -</div> -<p class="pfirst">The Elizabethan poet -Dekker said of our Lord that -He was "the first true gentleman -that ever breathed." The -passage is worth quotation:--</p> -<blockquote> -<div> -<div class="line-block outermost"> -<div class="line">"Patience! why, 'tis the soul of peace,</div> -<div class="line">Of all the virtues nearest kin to Heaven.</div> -<div class="line">It makes men look like gods, the best of men</div> -<div class="line">That e'er wore earth about him was a sufferer--</div> -<div class="line">A soft, meek, patient, humble, tranquil spirit,</div> -<div class="line">The first true gentleman that ever breathed."</div> -<div class="line"> </div> -</div> -</div> -</blockquote> -<p class="pfirst">All through English literature -the word "gentleman" has -had two meanings, and has -been used to describe a man -of certain qualities as well as a -man of a certain birth. A -hundred and fifty years before -Dekker wrote it was declared that -"truth, pity, freedom, and hardiness" -were the essential qualities -of a gentleman. Our Lord -in His human nature personified -these things. Every gentleman -in Christendom derives his -ideal from Christ whatever -may be his dogmatic creed. No -virtue, perhaps, was so -characteristic of our Lord as His -devotion to truth. He declared -before Pilate that it was the -end for which He was born. -He condemned all those who -hindered its diffusion and tried -to make it the monopoly of a -caste. He tabooed all absurd -asseverations, the occasional -use of which was but a -confession of habitual lying. He -taught that lies were of the -Devil, and that it was the Holy -Spirit who led men into all -truth. He said that sincerity -was the great light of the -Spirit, that all double-minded -men were in the dark, and that -their fear of the light of day was -their own sufficient condemnation. -The ideal gentleman all -through the ages has conformed -his conduct in the matter of -truth to the Christian standard. -He has avoided mental -reservation, abhorred lying, and, -though he has garnished his -speech with oaths, his yea has -meant yea, and his nay, nay, -and he has regarded his word -as his bond.</p> -<p class="pnext">Again, courage and pity were -combined in the character of -Christ as they had never been -combined before. Now the -combination is common enough. -We have the seed and can grow -the flower; but every man who -excels in both is in some sense -a follower of Christ. The -courage of our Lord, though it -included physical courage, was -not of that calibre which is -more properly called animal,--animal -courage implies a want -of imagination, and is probably -incompatible with pity. Christ -in the garden of Gethsemane -"tasted death for every man," -and held out a hand of sympathy -to that vast majority who must -for ever regard it with strong -dread. Yet by His precepts, -by His life, and by His death -He taught men that fear can be -mastered, though it is a form -of suffering seldom altogether -spared to the highest type of man.</p> -<p class="pnext">Apart from their religious -significance, the trial and -crucifixion of Christ form the scene in -the world's history of which -humanity has most reason to -be proud. Christ, in His -human nature, was a Galilean -peasant. He excused to his -face the Roman Governor who -stooped to threaten a prisoner -in Whom he found no fault. -Judge and prisoner changed -places. The distinctions of the -world dissolved before the -distinctions of God. At Pilate's -bar all gentlemen recognise -their hero, an example for -ever of the powerlessness of -circumstances to humiliate.</p> -<p class="pnext">On the Cross not only did our -Lord maintain that composure -which witnesses to the supreme -power of the soul, but with still -balanced judgment He refused -to impute sin to the Roman -conscripts whose orders were to -crucify. He made a last effort -to console the grief of His -mother and His friend, and set -Himself to give hope and -encouragement to the suffering -thief who believed he was -receiving the due reward of his -deeds. A genius however great, -a gentleman however perfect, -could imagine no story of -courage more noble or more -inspiring than the one set down in -the Gospels.</p> -<p class="pnext">A new pity came into the -world with Christ. The lump -is not yet leavened; even the -white race is not yet pitiful. -All the same, the emotion of -pity is a power, and does, -broadly speaking, distinguish -Christendom from the heathen -world. It is part of the ideal of -all those who are conscious of -having an ideal at all. Gusts -of anger, both national and -individual, sweep it out of sight; -it is paralysed by fear, rendered -blind by use and wont; again -and again its scope is narrowed -by the reaction which follows -upon affectations and exaggerations; -but it is never killed. It -has been part of the moral -equipment of a gentleman since -Christ "went about doing good," -revealing to men the secret -Nature could not teach -them--breaking, as it seemed to them, -the uniformity of her relentlessness--the -secret of the divine -compassion.</p> -<p class="pnext">The independence of mind -and manner inculcated by our -Lord still marks a gentleman -to-day. Did He not teach that -a man's conduct must at all -times be ruled by his code and -not regulated by his company? -He must maintain the same -attitude towards life whether -he find himself among just or -unjust, friends or enemies. He -must not salute his brethren -only, nor be only kind to those -that love him. He must remain -an honest man among thieves, -ready to rebuke an offender to -his face, but still a gentleman, -who does not "revile again" or -suffer the passion of revenge -to destroy his judgment. This -moral independence is the rock -on which character is built. -The man whose actions depend -upon his environment has but -a sandy foundation to his moral -nature. Upon this strong rock -of moral independence rest also -the best manners. Self-assertion -and self-distrust are singularly -allied. It is the ill-assured -who push in their ardent desire -to be like somebody else. It is -dignity rather than humility -which is recommended to us -in the parable of those who -chose the chief seats at feasts. -It is a common thing to hear it -said by simple people in praise -of some one they regard as -pre-eminently a gentleman that "he -is always the same." No doubt -the publicans and sinners whose -friendly advances Christ -accepted without apparent -condescension said this of Him. -He was so entirely Himself -among them that the vulgar-minded -Pharisees whispered to -one another that He must be -ignorant of the sort of company -He was in, or surely He would -make plain the gulf fixed -between Himself and them. By -conventionality our Lord seems -never to have been bound. On -the other hand, He did not -wantonly overthrow the conventions -of His day. When a -social custom struck Him as -injurious, He told those who -gave in to it that it stood in the -way of better things, substituting -custom for conscience. On -the other hand, He fell in with -the usual ways of respectable -people in a great many particulars, -praying in a village place -of worship beside Pharisees -who stood up to bless themselves -and publicans who dared -not so much as lift their eyes to -heaven, taking part in a service -which was far enough removed -from the sincere, spiritual, and -wholly unsuperstitious worship -to which He looked forward as -He talked beside the well.</p> -<p class="pnext">Christ had a horror of -tyranny in every form, and He -seems to have regarded it as a -peculiarly heathen vice. "The -kings of the Gentiles exercise -lordship over them," He said. -Some bold translators -emphasise His meaning by saying -"lord it" over them. Dekker -was right. A true gentleman -is not harsh, implacable, or -capricious. The breaking of -other men's wills gives him no -pleasure. Christ's followers, He -said, must avoid all selfish wish -for ascendency. A ruler, He -said, should regard himself as -the servant of all. Where -ruling is concerned the counsels -of Christ seem, like all His most -characteristic utterances, to be -calculated rather to inspire -aspiration in the minds of good -men than definitely to regulate -their action, for in more than -one of the parables His words -imply that an ambition to rule -is a lawful ambition, and that -increased responsibility may be -looked to as a reward.</p> -<p class="pnext">Theoretically the Christian -attitude towards power has -always been the gentlemanlike -attitude. Hall, the chronicler, -writing in 1548, says in the -"Chronicles of Henry VI.": -"In this matter Lord Clyfford -was accounted a tyrant, and -no gentleman."</p> -<p class="pnext">It is commonly said to-day -that Christianity has never been -tried. Such a judgment is -superficial in the extreme. The moral -teaching of Christ has never -been entirely carried out by any -community nor perhaps by any -man, but to speak as though it -had no great influence is sheer -affectation. The white people -have wasted, it is true, their time -and their blood in quarrelling -about dogma; but every -Christian sect has recognised in the -divine character of the -Nazarene Carpenter who suffered -upon the Cross the -perfectibility of the human race, -and in their highest moments -of aspiration and repentance -peoples and rulers alike have -pleaded His merits before God. -Nothing but this recognition -could have curbed the cruel -pride of the ancient world, -have undermined the barriers -of race and caste with a sense -of human brotherhood, have -cast at least a suspicion upon -the theory that might is right, -and made respect for women a -necessary part of every good -man's creed. Entirely apart -from what is usually called -religion in England to-day, -"truth, pity, freedom, and -hardiness" are the ideals of the race -because nineteen hundred years -ago Christ was born in the -stable of a Jewish inn.</p> -<div class="vspace" style="height: 6em"> -</div> -<!-- -*- encoding: utf-8 -*- --> -<div class="backmatter"> -</div> -<p class="pfirst" id="pg-end-line">*** END OF THIS PROJECT GUTENBERG EBOOK <span>THE FIRST TRUE GENTLEMAN</span> ***</p> -<div class="cleardoublepage"> -</div> -<div class="language-en level-2 pgfooter section" id="a-word-from-project-gutenberg" xml:lang="en" lang="en"> -<span id="pg-footer"></span><h2 class="level-2 pfirst section-title title">A Word from Project Gutenberg</h2> -<p class="pfirst">We will update this book if we find any errors.</p> -<p class="pnext">This book can be found under: <a class="reference external" href="http://www.gutenberg.org/ebooks/40153"><span>http://www.gutenberg.org/ebooks/40153</span></a></p> -<p class="pnext">Creating the works from public domain print editions means that no one -owns a United States copyright in these works, so the Foundation (and -you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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