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Your father and William Curtis Noyes were possibly more completely in sympathy than any other two men in New York, with the efforts of these younger men; they impressed me as standing in that respect on the same plane. The next man to them was Charles Wyllis Elliott, the author of a History of New England.
The suggestion bore no fruit, and a year later the New Lights themselves again asked for a council, even offering to apologize to the First Church for their informality in separating from it, and for their part in the heated controversy that followed; but Mr. Noyes induced his party to refuse to accede to the proposed conference.
In many respects, the Oneida Community was ahead of its time, and even of ours, but it is interesting to note that, in the matter of the control of conception, our marriage system has come into line with the theory and practice of Oneida; it cannot, indeed, be said that we always control conception in accordance with eugenic principles, but the fact that such control has now become a generally accepted habit of civilization, to some extent deprives Noyes' criticism of our marriage system of the force it possessed half a century ago.
Noyes, turning him to the bodies, said What a sad thing it is to see eight firebrands of Hell hanging there." The argument is, eight were hanging there together, after the execution; therefore, they must have been swung off at the same moment!
"In the course of what we call stirpiculture," said Noyes, "Charles, as you know, is in the situation of one who is by and by to become a father. Under these circumstances, he has fallen under the too common temptation of selfish love, and a desire to wait upon and cultivate an exclusive intimacy with the woman who was to bear a child through him.
Paying the messenger, all three started to the bank, Mac on the way giving Noyes the £2,300 check, which he presented. Nodding good day to the cashier he asked for £2,000 in gold and the remainder in notes, which were handed him at once, and three very happy men sat down that evening to dinner, because the day's operations had conclusively proved that the Bank of England methods were fallible.
It is to be regarded exclusively as illustrating the shocking character of the whole procedure of the witchcraft prosecutions, and not as a personally harsh or cruel thing, that Noyes or Mather was unwilling to pray with persons, at their public executions, who stood convicted of being confederates of the Devil, and who, refusing to confess, retained that character to the last.
Their founder, who is still their head, John Humphrey Noyes, was born in Brattleboro, Vermont, in 1811, of respectable parentage. He graduated from Dartmouth College, began the study of the law, but turned shortly to theology; and studied first at Andover, with the intention of fitting himself to become a foreign missionary, and later in the Yale theological school.
"If I were sorry for that, I'd be sorry I was alive." "But the cost!" "Of what value is a thing that doesn't cost?" returned Noyes. "All the big things cost big. Half the joy in them is pitting yourself against that and paying the price. The ache you speak of that's credited to the joy in the end. Those men in the grand-stand don't know that.
The most representative view of Marlowe as an innocent, deceived youth is that presented by Alfred Noyes, in At the Sign of the Golden Shoe. In this poem we find Nash describing to the Mermaid group thetragic end of Marlowe, who lies Dead like a dog in a drunken brawl, Dead for a phial of paint, a taffeta gown.
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