P. 222.—“Daguerreotype,” da-gĕrˈo-tīp. So called from Daguerre, the discoverer of this method of taking pictures.
P. 230.—“Permit me to write the ballads of a nation, and I care not who makes her laws.” The idea is said to have originated with Andrew Fletcher, of Saltoun, who wrote: “I knew a very wise man that believed that if a man were permitted to make all the ballads, he need not care who made the laws of a nation.”
P. 241.—“Modus operandi.” Manner of operation.
“Die.” The piece of metal on which is cut a device to impress on coins, medals, etc.
P. 254. “Socinian.” Lælius Socinus was an Italian theologian (1525-1562). His study led him to doubt certain doctrines, among them that of the Trinity. His nephew, Faustus, who by his skeptical spirit had made himself very obnoxious to the church, decided in 1574 to become a religious reformer, and from the manuscripts of his uncle he elaborated what was called the Socinian system. The negations of the system include: The Trinity, the deity of Christ, the personality of the devil, the native and total depravity of man, the atonement and eternal punishment. It affirms that Christ was a divinely appointed man, and that in the imitation of his virtues we find our salvation. The American Cyclopædia says of the former use of this term: “The name Socinian, which is so often given to those who hold Unitarian opinions as a term of reproach, was for a century the honorable designation of a powerful and numerous religious body in Poland, Hungary and Transylvania.… The Racovian catechism, so called from its place of publication (Raków, in Poland), compiled mainly from the writings of Socinus, is still the text-book of faith and worship in many Hungarian and Transylvanian churches.” Unitarianism is now the term applied to the doctrines of Socinianism.
P. 258.—Translation of Latin in foot-note: The constant presence of Christ in the heart brings pleasant communion, gracious consolation, much peace.
P. 260.—“Subjectively.” By “moral light revealed subjectively” is meant the light or truth which is natural, or in the mind of every subject or thinker, and opposed to the light which comes objectively, or through an object, as, in this case, the light which comes from the Bible. Subjective and objective are terms of mental philosophy, of common use, and applied generally to certainty or truth. “Objective certainty,” says Watts, “is when the thing is true in itself; subjective when we are certain of the truth of it. The one is in things, the other in our minds.”
P. 266.—“Logos,” loˈgos. The word, literally. In ancient thought it had two significations, one philosophical, where it meant the reason, or that principle which regulates the affairs of the world; the other theological, referring, as in the Gospel of St. John, to a distinct person which both creates and redeems; here it is applied to man’s reason.
P. 273.—“Lacon.” The author of Lacon was Caleb Colton, an English writer, born in 1780. He was educated at Cambridge and received a vicarage in 1818, but soon became so dissipated as to utterly ruin his prospects. He was obliged to flee to America on account of debts incurred in gambling, but afterward went to France, where in 1832 he committed suicide. “Lacon, or Many Things in Few Words,” is a collection of maxims, and is best known of his writings.