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But, as a rule, their services have been rendered pursuant to a secular employment that carried financial compensation, and behind their devotion to the poor and oppressed has been the expectation of personal reward in another world, if not in this. But such motives barely, if at all, influenced the Abolitionists. No element of professionalism entered into their work.
I attribute the success of the story entirely to the historic and unusual character of the catastrophe on whose movement it was built. Of journalism, strictly speaking, I did nothing. But I often wrote for weekly denominational papers, to which I contributed those strictly secular articles so popular with the religious public.
The text in question is a treatise on poetics illustrating how romantic situations should best be treated in Sanskrit poetry the conduct of mature mistresses, experienced lovers, sly go-betweens, clowns or jokers being all subjected to analysis. The subject of the text is secular romantic poetry and Krishna himself is never mentioned.
Alessandro Striggio, born in Mantua, about 1535, died in the same city in 1587, was for a time in the service of Cosimo, but for at least fifteen years of his life was known simply as a "gentleman of Mantua." Striggio was one of the most active and talented of the composers of his time, and his creations are found in both religious and secular fields.
Gentlemen of the secular press dealt with the Rev. Mr. Sheldon not altogether fairly. To some very relevant considerations they gave no weight. It was not fair, for example, to say, as the distinguished editor of the "North American Review" did, that in professing to conduct a daily newspaper for a week as he conceived that Christ would have conducted it, Mr.
Luther is charged with having entertained a purely secular view of the essence of marriage. It is true that Luther repudiated the Catholic view of the sacramental character of matrimony.
Whence, indeed, such persons as do not go in for professionally pleasing the divinity, who are neither priests, monks, nor nuns, need not stickle about it; and the secular literature of the Middle Ages, with its Launcelots, Tristrams, Flamencas, and all its German and Provençal lyrists, becomes the glorification of illicit love.
And in this faith we may well rest at ease, even though life should have been to us but a protracted disease, or though every hope we had built on the secular materials within our reach were felt to be melting from our grasp.
The ruins of those ancient civilisations are more magnificent than the actual constructions of Europe. But the Church gives Europe a special nimbus and a special excellency over those ancient worlds. Secular Europe does not know that, but the Church knows it and keeps silent. She cannot announce it because she has sinned. Her sins keep her tongue-tied.
No wonder that prayer and song find such grand perfection in the Camp-Meeting. It is there they find their highest inspiration. But another advantage of the Camp-Meeting lies in the unbroken chain of religious thought and feeling which it affords. In the ordinary experiences of life, the secular and the religious strongly mingle and intercept each other.
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