the whole body, hiccup, agitations, deep and distressed Philadel sighing, comatose delirium, and finally death, are the phia consequence. When the disease proved fatal, it was generally between the fifth and eighth days.

Philadel room appropriated solely for the purpose. Some clerphia. gyman or pious layman volunteers his services, and discourses are delivered, suited to the situation and capacities of the audience. The prisoners in the cells are denied this indulgence; good books are likewise disstributed among them.

7. Corporal punishments are strictly prohibited, whatever offence may have been committed. The keep ers carry no weapons, not even a stick. The solitary cells and low diet have on all occasions been found amply sufficient to bring down the most determined spirit, to tame the most hardened villain that ever entered them. Of the truth of this there are striking cases on record. Some veterans in vice, with whom it was necessary to be severe, have declared their preference of death by the gallows to a further continuance in that place of torment.

In the cells, the construc

tion of which renders conversation among those confined in them difficult, the miserable man is left to the greatest of all possible punishments, his own reflections. His food, which consists of only half a pound of bread per day, is given him in the morning; in the course of a few days or weeks, the very nature of the being is changed; and there is no instance of any one having given occasion for the infliction of the punishment a second time. Such is the impression which the reports of its effects have left among the convicts, that the very dread of it is sufficient to prevent the frequent commission of those crimes for which it is the known punishment, as swearing, impudence, rudeness, quarrelling, indolence repeated, or wilful injury to the tools, or to articles of manufacture.

"There are fourteen inspectors, three of whom are elected by the select and common councils in joint meeting, in May and November; two by the commissioners of the Northern Liberties, and two by the commissioners of Southwark, at the same time."

We extract the following account of the malignant fever which prevailed in Philadelphia in 1793 and 1797, from a pamphlet written by Mr Carey."The symptoms which characterized the first stage of the fever were, in the greatest number of cases, after a chilly fit of some duration, a quick tense pulse; hot skin; pain in the head, back, and limbs; flushed countenance; inflamed eyes; moist tongue; oppression and sense of soreness at the stomach, especially upon pressure; frequent sick qualms, and retchings to vomit, without discharging any thing, except the contents last taken into the stomach; costiveness, &c.

"These symptoms generally continued with more or less violence from one to three, four, or even five days; and then gradually abating, left the patient free from every complaint, except general debility. On the febrile symptoms suddenly subsiding, they were immediately succeeded by a yellow tinge in the opaque cornea, or whites of the eyes; an increased oppression at the præcordia, a constant puking of every thing taken into the stomach, with much straining, accompanied with a hoarse hollow noise.

"If these symptoms were not soon relieved, a vomiting of matter resembling coffee-grounds in colour and consistence, commonly called the black vomit, sometimes accompanied with or succeeded by hemorrhagies from the nose, fauces, gums, and other parts of the body; a yellowish purple colour, and putrescent appearance of

"This was the most usual progress of this formidable disease through its several stages. There were, however, very considerable variations in the symptoms as well as in the duration of its different stages, according, to the constitution and temperament of the patient, the state of the weather, the manner of treatment, &c.

"In some cases, signs of putrescency appeared at the beginning or before the end of the third day. In these, the black vomiting, which was generally a mortal symp-tom, and universal yellowness, appeared early. In these cases, also, a low delirium, and great prostration of strength, were constant symptoms, and coma came on very speedily. In other, the symptoms inclined more to the nervous than the inflammatory type."

PHILADELPHIA, an ancient town of Turkey in Asia, in Natolia. It is seated at the foot of Mount Tmolus, by the river Cogamus, from whence there is an exceeding fine view over an extensive plain. This place was founded by Attalus Philadelphus, brother of Eumenes.

It was very liable to earthquakes, which, perhaps, arose from its vicinity to the region called Catakekaumene*. So severe were those earthquakes, that even the * Signifying city walls were not secure; and so frequent were they the Burned. that these experienced daily concussions. The inhabitants, therefore, who were not numerous, lived in perpetual apprehension, and their constant employment was in repairs. In fact, so great were their fears, that their chief residence was in the country, the soil of which was very fertile. Such is Strabo's account of this place. In the year 1097, it was taken by assault by John Ducas the Greek general. It was without difficulty reduced also in the year 1106, under the same emperor. The Turks marched from the East with a design to plunder it and the maritime towns. The emperor Manuel, in 1175, retired for protection from the Turks to this place. In 1300, it fell by lot to Karaman. In 1306, it was besieged by Alifaras, and considerably harassed; but was not taken. In 1391, this place alone refused to admit Bajazet; but it was at length forced to capitulate for want of provisions. It has been matter of surprise that this town was not totally abandoned; and yet it has survived many cities less liable to inconveniences, and is still an extensive place, though in its appearance it is poor and mean. Some remnants of its walls are still standing, but with large gaps. The materials of the wall are small stones strongly cemented. It is thick, lofty, and has round towers. Near this place, between the mountains, there is a spring of a purgative quality; it is much esteemed, and many people resort to it in the hot months. tastes like ink, is clear, but tinges the earth with the colour of ochre. The famous wall, which credulity has asserted to be made of human bones, stands beyond this and beyond the town. See the next article.

It

When Dr Chandler was there, he tells us, "The Travels bishop of Philadelphia was absent; but the proto-papas in Greece. or chief priest, his substitute, whom we went to vist, received us at his palace, a title given to a very indifferent house or rather a cottage of clay. We found him

ignorant

Philadel

phia, Philadel

phim So

ciety.

ting their souls to the care of the internal guide, to be Philadel instructed, governed, and formed, by his divine impulse phian Soand suggestions. ciety But she went farther than this: she

ap

even pretended a divine commission to proclaim the proach of this glorious communion of saints; and was convinced that the society established by herself was the true kingdom of Christ. One of her leading doctrines was that of the final restoration of all intelligent beings to perfection and happiness.

count.

"The Philadelphians are a civil people. One of the Greeks sent us a small earthen vessel full of choice wine. Some families beneath the trees, by a rill of water, invited us to alight, and partake of their refreshments. They saluted us when we met; and the aga or governor, on hearing that we were Franks, bade us welcome by a messenger.

"Philadelphia possessing waters excellent in dyeing, and being situated on one of the most capital roads to Smyrna, is much frequented, especially by Armenian merchants. The Greeks still call this place by its ancient name, but the Turks call it Allahijur. The number of inhabitants is about 7000 or 8000; of whom 2000 are supposed to be Christians. It is about 40 miles E. S. E. of Smyrna. E. Long. 28. 15. N. Lat. 38. 28."

PHILADELPHIA-Stones, a name which some authors have given to what is otherwise called Christian bones, found in the walls of that city. It is a vulgar error that these walls are built of bones; and the tradition of the country is, that when the Turks took the place, they fortified it for themselves, and built their walls of the bones of the Christians whom they had killed there. Dr Smyth in one of his epistles, mentions this wall as an instance of Turkish barbarity. This idle opinion has gained credit merely from a loose and porous stone of the sparry kind, found in an old aqueduct, which is still in the wall. Sir Paul Rycaut brought home pieces of these stones, which even he supposed to have been bones, but they proved on examination to be various bodies, chiefly vegetable, incrusted over and preserved in a spar of the nature of that which formis incrustations in Knaresborough spring, and other places with us. These bodies are often cemented together in considerable numbers by this matter, and their true shape lost in the congeries, till a diligent and judicious eye traces them regularly.

PHILADELPHIAN Society, in ecclesiastical history, an obscure and inconsiderable society of mystics. They were formed about the end of the last century by an English female fanatic, whose name was Jane Leadley, This woman seduced, by her visions, predictions, and doctrines, several disciples, among whom were persons of learning. She believed that all dissensions among Christians would cease, and the kingdom of the Redeemer become a scene of charity and felicity, if Christians, disregarding the forms of doctrine or discipline of their several communions, would all join in commit

PHILADELPHUS, in antiquity, was a title or surname borne by several ancient kings; formed from the Greek pos, "friend, lover," and adeλpos, "brother;" q. d. one who loves his brother or brethren. See PTOLEMY and EGYPT.

PHILADELPHUS, the PIPE-TREE, or Mock-orange; a genus of plants belonging to the icosandria class. See BOTANY Index.

The coronarius, white syringa, or mock-orange, has been long cultivated in the gardens of this country as a flowering shrub; it is not well known in what country it is to be found native. It rises seven or eight feet high; sending up a great number of slender stalks from the root. These have a grey bark, branch out from their sides, and are garnished with oval spear-shaped leaves. This shrub by its flowers makes a fine figure in May and June; for they are produced in clusters both at the end and from the sides of the branches. They are of a fine white colour, and exceedingly fragrant.

PHILENI, were two brothers, citizens of Carthage, who sacrificed their lives for the good of their country. At the time when the Carthaginians ruled over the greatest part of Africa, the Cyrenians were also a great and wealthy people. The country in the middle betwixt them was all sandy, and of an uniform appearance. There was neither river nor mountain to distinguish their limits; a circumstance which engaged them in a terrible and tedious war with one another. After their armies and fleets had been often routed and put to flight on both sides, and they had weakened one another pretty much; and fearing lest, by and by, some third people should fall upon the conquered and conquerors together, equally weakened, upon a cessation of arms they made an agreement, "that upon a day appointed deputies should set out from their respective homes, and the place where they met one another should be accounted the common boundary of both nations." Accordingly, the two brothers called Philani, sent from Carthage, made all dispatch to perform their journey. The Cyrenians proceeded more slowly. These last, perceiving themselves a little behind, and becoming apprehensive of punishment at home for mismanaging the affair, charged the Carthaginians with setting out before the time made a mighty bustle upon it; and, in short, would rather choose any thing than go away outdone. But whereas the Carthaginians desired any other terms, provided only they were fair, the Cyrenians made this proposal to the Carthaginians, " either to be buried alive in the place which they claimed as the boundary to their nation, or that they would advance forward to what place they inclined upon the same condition." The Philæni accepting the offer, made a sacrifice of themselves and their lives to their country, and so were buried alive. The Carthaginians dedicated altars in that place to the memory of the two brothers. These altars, called Ara Philænorum, served as a boundary to the em

pire

Philæni.

Philani, pire of the Carthaginians, which extended from this Philanthro- monument to Hercules's Pillars, which is about 2000 py. miles, or, according to the accurate observations of the moderns, only 1420 geographical miles. It is Sallust who gives this account in his history of the Jugurthine

war.

PHILANTHROPY is compounded of two Greek words which signify the love of mankind. It is therefore of nearly the same import with benevolence (A), and differs from friendship, as this latter affection subsists only between a few individuals, whilst philanthropy comprehends the whole species.

Whether man has an instinctive propensity to love his species, which makes him incapable of happiness but in the midst of society, and impels him to do all the good that he can to others, feeling their felicity an addition to his own, is a question that has been warmly debated among philosophers ever since metaphysics was studied as a science. With the opinions of the ancients we shall not, in this detached article, trouble our readers; but it would be unpardonable to pass without notice the different theories which on so interesting a subject have divided the moderns.

Hobbes, who believed, or pretended to believe, that right results from power, and that in society there is no other standard of justice than the law of the land, or the will of the supreme magistrate, built his opinions upon a theory of human nature, in which philanthropy has no place. According to him, mankind, in the original state of nature, were wholly selfish. Each endeavoured to seize, by fraud or force, whatever he thought would contribute to his comfort; and as all had nearly the same wants, the inevitable consequence of this selfishness was universal war. We are taught indeed by the same philosopher, that, in a series of ages, mankind discovered the miseries of this state of nature; and therefore, upon the same basis of universal selfishness, formed societies, over which they placed supreme governors for the purpose of protecting the weak against the violence of the strong. He does not, however, explain how men, whose angry and selfish passions were thus excited to the utmost against each other, could enter upon this friendly treaty; or, supposing it formed, how the ignorant multitude were induced to pay obedience to the more enlightened few. Clogged with this and other insurmountable difficulties, his philosophy of human nature soon fell into merited contempt; but about the origin of philanthropy those who united in opposition to him still thought very differently from one

another.

The elegant Shaftesbury, who had imbibed much of 'the spirit of Plato, endeavoured, like his master, to deduce all the duties of man, and almost all his actions, from a number of internal feelings or instincts which he supposed to be interwoven with his constitution by the immediate band of God. This system appeared so honourable to human nature, and at the same time was so easily comprehended, that the noble lord had soon many followers, and may indeed be considered as the

py.

founder of a school which has produced philosophers Philanthro whose works do honour to the age and country in which they flourished. Among these we must reckon Bishop Butler, Hutchison, Lord Kames, Dr Beattie, and per haps Dr Reid.

According to the system of these writers, the whole duty of man results from an intuitive principle, to which they have given the name of the moral sense; and with this sense they conceive philanthropy to be inseparably united, or rather perhaps to make an essential part of it. (See MORAL PHILOSOPHY). If this theory be carried to its utmost extent, as it has been by some of its patrons, it seems to follow, that peace and harmony should reign among savages; and that a man who had from his infancy grown up in solitude, would be delighted with the first sight of a fellow-creature, and run to him with eagerness as to a new source of enjoyment. This conclusion, however, is contrary to acknowledged facts. Savages are generally divided into small tribes or hordes; and though the attachment of individuals to their own tribe appears indeed to be abundantly strong, the tribes themselves are frequently at war, and entertain a constant jealousy of each other. Savages, too, are almost universally afraid of strangers; and the few solitary individuals, who have been caught in parts where they had run wild from their infancy, instead of being delighted with the appearance of fellow-men, have either fled from them with their utmost speed, or been fixed to the spot in terror and astonishment. These are no indications of that instinctive philanthropy for which some writers so strenuously plead. They have indeed induced others to deny, that in human nature there is any instinctive principles at all; and to endeavour to account for our several propensities by the influence of education producing early and deep-rooted habits.

At the head of this school stood Locke and Hartley. The former, employing himself almost wholly on the intellectual powers of man, and combating the absurd, though then generally received, belief, that there are in the human mind innate principles of speculative truth, has touched but incidentally on our principles of action. It seems, however, to be evident that he did not consider any one of these principles as innate; and his opinion was adopted by Hartley, who studied the sensitive part of human nature with greater industry and success than perhaps any writer who had preceded him in that department of science. This philosopher refuses all kind of instinct to man, even the cogy of a mother to her new-born infant, and that which has been generally supposed innate-the propensity of the infant to suck the breast. It is therefore needless to say that in bis theory of human nature innate philanthropy can have no place.

The reader, however, must not suppose that the theory of Hartley is the theory of Hobbes. Though he admits no innate principles of action in the human mind, he is far from dreaming that the original state of man was a state of war and selfishness, or that the acquisition of philanthropic sentiments is not natural. He considers such

man race.

py.

Philanthro-such acquisitions as even necessary and unavoidable, and founds them on the great law of association, which we have elsewhere endeavoured to explain. (See METAPHYSICS, Part I. chap. v.). Hartley was a Christian, and appears to have been a man of great piety. Conceiving with Locke that men are born without any ideas, or any principles either of knowledge or of action, but that they are subject to the law of association as much as to the impressions of sense, he seems to have thought, that the important purpose for which they are sent into this world is, that they may acquire habits of piety and virtue, which, operating like instincts, will fit them for the purer society of future state. That this theory is unfriendly to morals, no man who understands it will presume to affirm. It appears, indeed, to be more consistent with the necessity of a revelation from God than that of Shaftesbury, which has so many followers: but notwithstanding this, we cannot help thinking that the excellent author has carried his antipathy to instincts by much too far (see INSTINCT), and that the truth lies in the middle between him and his oppo

nents.

Without some instincts to influence before the dawn of reason, it is not easy to be conceived how children could be induced to that exercise which is absolutely necessary to life and health; nor does it appear with sufficient evidence that the human race are deserted by every instinct as soon as their rational powers are evolved. It seems to be a matter of fact which cannot be controverted, that women have an instinctive attachment to their new-born infants; but that these, when they become capable of distinguishing objects, are instinctivey attached to their parents, their brothers, and sisters, is a position which, though it may be true, seems incapable of proof. That they soon appear to be so attached, is a fact which we believe no man will deny; but the attachment may be accounted for by the associating principle operating upon that desire of happiness which is necessarily formed as soon as happiness is experienced. (See PASSION). An infant becomes earlier attached to its nurse than to any other person; because, feeling wants which she supplies, the idea of enjoyment becomes soon associated in its mind with the perception of If this woman be its mother, a hasty observer immediately attributes this attachment to instinct directing the infant to love its parent; but that instinct has here no place, is evident from the well-known facts, that a child is as fond of a tender nurse, though no relation, as of the most affectionate mother; and as regardless of a mother who seldom sees it, or sees it with indifference, as of any other person. Nay, we have seen children of the sweetest dispositions as fond of the maid with whom they slept, as of a very affectionate parent by whom they had been tenderly nursed and sure no man will say that this could be instinct; it was evidently a new association of the idea of the maid with the greatest happiness which they enjoyed after the period of their suckling was at an end.

the woman.

It is much in the same way that children acquire an attachment to their brothers and sisters. Brothers and sisters being constantly together, contribute to each other's amusement: hence arises that pleasure which they have in each other's company, and the uneasiness which they feel when separated. This generates mutual love in their minds, which is strengthened by the perpetual injunctions of their parents; for if these have

py, Philemon.

any virtue themselves, they cannot fail to inculcate the Philanthro duty of loving each other on their tender offspring. Benevolence, thus generated, soon extends to their daily companions; and takes a wider and a wider range as these companions are multiplied, and as children advance towards the state of manhood. New objects then present themselves to the mind. A man soon discovers, that, as he is a member of a community, his happiness as an individual depends in a great measure on the pro-sperity of the whole. Hence arises patriotism, and that pleasure which we all take in the eminence of our countrymen. But the principle of benevolence stopsnot here. He whose mind is enlarged by a liberal education, considers all particular countries as provinces of one great country extended over the whole globe; and all mankind, of course, as not only sharing the same nature with himself, but as being in reality his fellowcitizens and brethren. The principles of religion, if he be actuated by them, must aid these reflections, and make him wish the happiness of all who stand in the same relation with himself to the Great Governor of the world. This is philanthropy; and we see how it may spring, by the great law of association, from desires which, in their original state, cannot be considered as other than selfish. It is a calm sentiment, which we believe hardly ever rises to the warmth of affection, and certainly not to the heat of passion.

Should any of our readers be disposed to controvert this opinion, or to fancy it degrading to human nature, we will not enter into controversy with them; we only beg leave to ask, whether they have ever rejoiced in the good fortune of a stranger or a foreigner, or regretted his loss, with any portion of those feelings which they have frequently experienced on hearing of the prosperity or the death of a friend or a neighbour? We answer candidly for ourselves, that we feel no interest which can be called passion or affection in the fortunes of a native of China; and yet we should be sorry to think that our philanthropy is less than that of other men. A common clown, we are inclined to believe, seldom extends his affection beyond his friends and neighbours; and though, from having often heard his country praised, and knowing that he belongs to his country, he would probably be offended at the man who should prefer another to it; yet if no misfortune befal him, or his friends and neighbours, we imagine that his grief for public calamities may be borne with patience. In his mind no such associations have been formed as comprise the good of a country, far less of all countries; and therefore his philanthropy must be confined to a very limited range. We doubt not, however, but that as opportunity offers, and as circumstances permit, such a man is ready to feed the hungry and clothe the naked of all countries; not indeed from sentiments of affection either innate or acquired, but from the obvious reflection that he is not exempted from those calamities which have befallen them, and from a still higher principle-a sense of duty to that God who has made of one blood all nations upon earth, and commanded them to be mutually. aiding to each other.

PHILEMON, a Greek comic poet, was son to Damon, and cotemporary with Menander. Any advantage he had over this poet, was owing less to his own merit than to the intrigues of his friends. Plautus has imitated his comedy du Marchand. He is reported to have died laughing on seeing his ass eat figs. He was then

about!

Fhilemon about 97 years of age. His son Philemon the younger, was also the author of 54 comedies, of which there are Philetus. still extant some considerable fragments collected by Grotius. These clearly prove that he was not a poet of the first rank. He flourished about the year 274 before our Saviour.

I.

PHILEMON, was a rich citizen of Colossæ in Phrygia. He was converted to the Christian faith, with Appia his wife, by Epaphras the disciple of St Paul; for St Paul himself did not preach at Colossæ, Colloss. ii. Perhaps we should have known nothing of St Philemon, had it not been on the account of his slave Onesimus, who having robbed him, and run away from him, came to Rome, where he found St Paul, and was very serviceable to him. St Paul converted him, baptized him, and sent him back to his master Philemon; to whom he wrote a letter still extant, and which passes for a masterpiece of that kind of eloquence, natural, lively, strong, and pathetic, that was peculiar to St Paul. Philemon (1. 2.) had made a church of his house, and all his domestics, as well as himself, were of the household of faith. His charity, liberality, and compassion, were a sure refuge to all that were in distress. The Apostolical Constitutions say, that St Paul made him bishop of Colosse; but the Menæa insinuate, that he went to Gaza in Palestine, of which he was the apostle and first bishop. From hence he returned to Colossa, where he suffered martyrdom with Appia his wife, in the time of Nero. They relate several particulars of his martyrdom, and say, that his body remained at Colossæ, where it performed several

miracles.

PHILETAS, a Greek poet and grammarian, of the island of Cos, flourished under Philip and Alexander the Great, and was preceptor of Ptolemy Philadelphus. He was the author of some Elegies, Epigrams, and other works, which have not come down to us. He is cele brated in the poems of Ovid and Propertius, as one of the best poets of his age. Elian reports a very improbable story of him, namely, " that his body was so slender and feeble, that he was obliged to have some lead in his pockets, to prevent him from being carried away by the wind."

PHILETUS. St Paul, writing to Timothy (2 Tim. ii. 16, 17, 18.) in the 65th year of Christ, and a little while before his own martyrdom, speaks thus: “But shun profane and vain babblings, for they will increase unto more ungodliness. And their word will eat as doth a canker; of whom is Hymenæus and Philetus; who concerning the truth have erred, saying, that the resurrection is past already, and overthrow the faith of some." We have nothing very certain concerning Philetus; for we make but small account of what is read in the false Abdias, in the life of St James major, even supposing this author had not put the name of Philetus instead of Phygellus. This is the substance of what is found in Abdias. St James the son of Zebedee, passing through the synagogues of Judea and Samaria, preached everywhere the faith of Jesus Christ. Hermogenes and Philetus strenuously opposed him, affirming, that Jesus Christ was not the Messiah Hermogenes was a notable magician, and Philetus was his disciple, who being converted, was desirous to bring his master to St James; but Hermogenes bound him up so by his magic art, that he could not come at the apostle. Philetus found means to make St James acquainted with what had happened to him;

upon which St James unbound him, and Philetus came to him. Hermogenes perceiving how ineffectual his art was against the saint, became himself a convert as well as Philetus.

PHILIBEG, is a little plaid, called also kilt, and is a sort of short petticoat reaching nearly to the knees, worn by the Scotch Highlanders. It is a modern substitute for the lower part of the plaid, being found to be less cumbersome, especially in time of action, when the Highlanders used to tuck their brechdan into their girdle. Almost all of them have a great pouch of badger and other skins, with tassels dangling before, in which they keep their tobacco and money.

PHILIP, foster-brother of Antiochus Epiphanes (1 Macc. vi. 14, & 55.2 Macc. ix. 29.), was a Phrygian by birth, and very much in Antiochus's favour. This prince made him governor of Jerusalem (2 Mace. viii. 8. v. 22.) where he committed many outrages upon the Jews, to force them to forsake their religion. Seeing that Apollonius and Seron were defeated by Judas Maccabæus, he sent for new succours to Ptolemy governor of Colo-Syria, who sent him Gorgias and Nicanor with a powerful army. Some time after, Antiochus going beyond the Euphrates, to extort money from the people, Philip went along with him; and Antiochus finding himself near his end (1 Macc. vi. 14.) made him regent of that kingdom, put his diadem into his hands, his royal cloak, and his ring, that he might render them to his son the young Antiochus Eupator. But Lysias having taken possession of the government in the name of young Eupator, who was but a child, Philip not being able to cope with him, durst not return into Syria: but he went into Egypt, carrying the body of Epiphanes along with him, there to implore assistance from Ptolemy Philometor against Lysias the usurper of the government of Syria. The year following, while Lysias was busy in the war carrying on against the Jews, Philip got into Syria, and took possession of Antioch: but Lysias returning into the country, with great diligence, retook Antioch, and put Philip to death, who was taken in the city.

PHILIP the apostle was a native of Bethsaida in Galilec. Jesus Christ having seen him, said to him, "Follow me,' ," John i. 43, 44, &c. Philip followed him; and soon after finding Nathanael, Philip said to him, "We have found the Messiah, of whom Moses and the prophets have spoken, Jesus of Nazareth, the son of Joseph." Nathanael asked him, "Can any thing good come out of Nazareth?" To which Philip replied, "Come and see." Then he brought Nathanael to Jesus, and they went with him to the marriage of Cana in Galilee. St Philip was called at the very beginning of our Saviour's mission ; and when Jesus Christ was about to feed the 5000 that followed him (Luke vi. 13. Mat. x. 2. John vi. 5—7.), he asked St Philip, only to prove him, whence bread might be bought for such a multitude of people? Philip answered, that 200 pennyworth of bread would not be sufficient for every one to taste a little. Some Gentiles, having a curiosity to see Jesus Christ, a little before his passion, they addressed themselves to St Philip (John xii. 21, 22), who mentioned it to S. Andrew, and these two to Christ. At the last supper, Philip desired our Saviour, that he would be pleased to show them the Father, being all that they desired (John xiv. 8—10.) But Jesus told them, that seeing the Son they saw the

Father