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 Chapter 5

Multiple Choice (21) WARNING: CORRECT ANSWERS ARE IN THE SAME POSITION AND TAGGED WITH **.
YOU SHOULD RANDOMIZE THE LOCATION OF THE CORRECT ANSWERS IN YOUR EXAM.

1. When reading data from a file, the open function returns a(n) __________.
a. file object **
b. file name
c. file handle
d. file tuple

2. What function do you use to terminate a connection to a file?

a. close **
b. terminate
c. stop
d. disconnect

3. After all the lines of a file have been read, the readline method returns __________.
a. the empty string **
b. an empty tuple
c. the value None
d. a Throwback error

4. Python uses a(n) __________ as a temporary holding place for data to be written to disk.
a. buffer **
b. temp space
c. special memory location
d. list

5. When are the contents of the buffer written to disk?

a. When the buffer is full.
b. When the file is closed.
c. Both a & b. **
d. None of the above.

6. Which standard library module do you need to import in order to use the remove and rename
functions for files?
a. os **
b. file
c. path

© 2016 Pearson Education, Inc., Hoboken, NJ. All rights reserved.

 d. pickle

7. A(n) __________ is an unordered collection of items with no duplicates.

a. set **
b. file
c. dictionary
d. tuple

8. Elements of a set are delimited with __________.

a. { } **
b. [ ]
c. ( )
d. < >

9. The statement set1.union(set2) is:

a. the set containing the elements that are in either set1 and set2 without duplicates **
b. the set containing the elements that are in both set1 and set2
c. the set containing the elements that are in set1 with the elements of set2 removed
d. the set containing the elements that are in set2 with the elements of in set1 removed

10. The statement set1.intersection(set2) is:

a. the set containing the elements that are in both set1 and set2 **
b. the set containing the elements that are in either set1 and set2 without duplicates
c. the set containing the elements that are in set1 with the elements of set2 removed
d. the set containing the elements that are in set2 with the elements of in set1 removed

11. The statement set1.difference(set2) is:

a. the set containing the elements that are in set1 with the elements of set2 removed **
b. the set containing the elements that are in set2 with the elements of in set1 removed
c. the set containing the elements that are in both set1 and set2
d. the set containing the elements that are in either set1 and set2 without duplicates

12. An attempt to open a nonexistent file for input:

a. generates a runtime error **
b. generates a syntax error
c. creates an empty input file
d. none of the above

13. If a file that already exists is opened for writing:

a. the contents of the file will be erased **
b. the new data to be written will be appended to the end of the rile
c. a Throwback error will occur

© 2016 Pearson Education, Inc., Hoboken, NJ. All rights reserved.

 d. the user will be prompted for the action they wish to take

14. The default mode for opening a file is

a. reading **
b. writing
c. appending
d. deleting

15. To avoid a potential runtime error when opening files for reading or writing:
a. use the os.path.isfile function **
b. use the os.path.file.exists function
c. prompt the user for the action to take if the file does not exist
d. use the Boolean value try to check if the file exists

16. What is the output of the following Python statement?

print (set(“bookkeeper”))
a. {‘b’, ‘o’, ‘k’, ‘e’, ‘p’, ‘r’} **
b. {‘b’, ‘o’, ‘o’, ‘k’, ‘k’, ‘e’, ‘e’, ‘p’, ‘e’, ‘r’}
c. {‘o’, ‘k’, ‘e’}
d. {‘b’, ‘p’, ‘r’}

17. Each line of a CSV file is referred to as a(n) __________.

a. record **
b. tuple
c. field
d. comma field

18. Each piece of data in a CSV file record is referred to as a(n) __________.
a. field **
b. record
c. tuple
d. line

19. In a dictionary, a pair such such as “dog” : “rover” is called a(n) __________.
a. item **
b. pair
c. key
d. couple

20. Which file format stores data as a sequence of types that can only be access by special readers?
a. binary **
b. text

© 2016 Pearson Education, Inc., Hoboken, NJ. All rights reserved.

 c. CSV-formatted
d. all of the above

21. In order for Python to use functions to work with binary files, you must first import which
standard library module?
a. pickle **
b. os
c. binaries
d. osfile

True/False (23)

1. After all the lines of a file have been read, the readline method returns the value None.

Answer: false

2. You must close a file in order to guarantee that all data has been physically written to the disk.

Answer: true

3. The remove and rename functions cannot be used with open files.

Answer: true

4. Sets cannot contain lists.

Answer: true

5. Sets can contain other sets.

Answer: false

6. Elements of a set have no order.

Answer: true

7. Elements of a set may be duplicated.

Answer: false

8. Two sets are equal if they contain the same elements.

Answer: true

9. Elements if a set cannot be ordered.

Answer: true

© 2016 Pearson Education, Inc., Hoboken, NJ. All rights reserved.

10. Sets cannot be created with comprehension.

Answer: false

11. infile is a descriptive name bot not mandatory for file input usage.

Answer: true

12. An attempt to open a nonexistent file for input generates a syntax error.

Answer: false

13. If a file that already exists is opened for writing, the contents of the file will be erased.

Answer: true

14. The default mode for opening a file is writing.

Answer: false

15. Only strings can be written to text file.

Answer: true

16. The value of set() is the empty set.

Answer: true

17. The data in the fields of each record in a CSV file normally should be related.

Answer: true

18. In a dictionary, keys must be immutable objects.

Answer: true

19. It is common to create dictionaries from text files.

Answer: true

20. Dictionaries cannot have other dictionaries as values.

Answer: false

21. A dictionary is an ordered structure that can be sorted.

Answer: false

22. Dictionaries cannot be created with comprehension.

© 2016 Pearson Education, Inc., Hoboken, NJ. All rights reserved.

 Answer: false

23. Dictionary comprehension can be used to extract a subset of a dictionary.

Answer: true

Short Answer (11)

1. Complete the following function to open the file for reading and read the contents into a single
string named contents.

def readFile(file):

Answer:
infile = open(file, ‘r’)
contents = infile.read()

2. Write a Python statement to open a file called names for writing and assign it to a variable called
outfile.

Answer: outfile = open(names, ‘w’)

3. Write a Python statement to open a file called grades with the intent to add values to the end of
the file and assign it to a variable called outfile.

Answer: outfile = open(grades, ‘a’)

4. Write a single Python statement to convert the list [“spring”, “summer”, “fall”, “winter”] to a set
called seasons.

Answer: seasons = set([“spring”, “summer”, “fall”, “winter”])

5. Write a single Python statement to convert the tuple (“spring”, “summer”, “fall”, “winter”) to a
set called seasons.

Answer: seasons = set((“spring”, “summer”, “fall”, “winter”))

6. Why can’t elements of a set be indexed?

Answer: Elements of a set cannot be indexed have no order.

7. Explain the difference between a simple text file and a CSV-formatted file.

Answer: A simple text file has a single piece of data per line. A CSV-formatter file has several items
of data on each line with items separated by commas.

8. Write a Python statement to create an empty dictionary called dogs.

© 2016 Pearson Education, Inc., Hoboken, NJ. All rights reserved.

Answer: dogs = { }

9. Write a Python statement to create a copy of the dictionary called dogs into a new dictionary
called canines.

Answer: canines = dict(dogs)

10. Create a dictionary called dogs for the following data.

Eddie Jack Russell

Lassie Collie
Ping Beagle

Answer: dogs = {“Eddie” : “Jack Russell”, “Lassie” : “Collie”, “Ping” : “Beagle”}

11. Why can’t lists and sets serve as keys for dictionaries?

Answer: Because dictionary keys must be immutable objects. Lists and sets are mutable.

© 2016 Pearson Education, Inc., Hoboken, NJ. All rights reserved.

Other documents randomly have
different content
highest perceptions and feelings, and what a wonderful likeness and
image of what is moral do they produce. Think of the effect of
refined power of expression, of a keen and vivid imagination as
applied to the illustration and enrichment of moral subjects,—to
bringing out, e. g., with the whole force of intellectual sympathy, the
delicate and high regions of character,—does not one who can do
this seem to have all the goodness which he expresses? And it is
quite possible he may have; but this does not prove it. There is
nothing more in this than the faculty of imagination and intelligent
appreciation of moral things. There enters thus unavoidably often
into a great religious reputation a good deal which is not religion,
but power.
Let us take the character which St. Paul draws. It is difficult to
believe that one who had the tongue of men and of angels would
not be able to persuade the world that he himself was
extraordinarily good. Rather it is part of the fascination of the gift,
that the grace of it is reflected in the possessor. But St. Paul gives
him, besides thrilling speech which masters men's spirits and carries
them away, those profound depths of imagination which still and
solemnize them; which lead them to the edge of the unseen world,
and excite the sense of the awful and supernatural; he has the
understanding of all mysteries. And again, knowledge unfolds all its
stores to him with which to illustrate and enrich spiritual truths. Let
one then, so wonderful in mental gifts, combine them with the
utmost fervor, with boundless faith, before which everything gives
way; boundless zeal, ready to make even splendid sacrifices; has
there been any age in which such a man would have been set down
as sounding and empty? St. Paul could see that such a man might
yet be without the true substance—goodness; and that all his gifts
could not guarantee it to him; but to the mass his own eloquence
would interpret him, the gifts would carry the day, and the brilliant
partial virtues would disguise the absence of the general grace of
love.
Gifts of intellect and imagination, poetical power, and the like, are
indeed in themselves a department of worldly prosperity. It is a very
narrow view of prosperity that it consists only in having property; a
certain kind of gifts are just as much worldly prosperity as riches;
nor are they less so if they belong to a religious man, any more than
riches are less prosperity because a religious man is rich. We call
these gifts worldly prosperity, because they are in themselves a
great advantage, and create success, influence, credit, and all which
man so much values; and at the same time they are not moral
goodness, because the most corrupt men may have them.
But even the gifts of outward fortune themselves have much of
the effect of gifts of mind in having the semblance of something
moral. They set off what goodness a man has to such immense
advantage, and heighten the effect of it. Take some well-disposed
person, and suppose him suddenly to be left an enormous fortune,
he would feel himself immediately so much better a man. He would
seem to himself to become suddenly endowed with a new large-
heartedness and benevolence. He would picture himself the
generous patron, the large dispenser of charity, the promoter of all
good in the world. The power to become such would look like a new
disposition. And in the eyes of the others, too, his goodness would
appear to have taken a fresh start. Even serious piety is recognized
more as such; it is brought out and placed in high relief, when
connected with outward advantages; and so the gifts of fortune
become a kind of moral addition to a man.
Action, then, on a large scale, and the overpowering effect of
great gifts, are what produce, in a great degree, what we call the
canonization of men—the popular judgment which sets them up
morally and spiritually upon the pinnacle of the temple, and which
professes to be a forestalment, through the mouth of the Church or
of religious society, of the final judgment. How decisive is the
world's, and, not less confident, the visible Church's note of praise.
It is just that trumpet note which does not bear a doubt. How it is
trusted! With what certainty it speaks! How large a part of the
world's and Church's voice is praise! It is an immense and ceaseless
volume of utterance. And by all means let man praise man, and not
do it grudgingly either; let there be an echo of that vast action which
goes on in the world, provided we only speak of what we know. But
if we begin to speak of what we do not know, and which only a
higher judgment can decide, we are going beyond our province. On
this question we are like men who are deciding irreversibly on some
matter in which everything depends upon one element in the case,
which element they cannot get at. We appear to know a great deal
of one another, and yet, if we reflect, what a vast system of secrecy
the moral world is. How low down in a man sometimes (not always)
lies the fundamental motive which sways his life? But this is what
everything depends on. Is it an unspiritual motive? Is there some
keen passion connected with this world at the bottom? Then it
corrupts the whole body of action. There is a good deal of prominent
religion then, which keeps up its character, even when this motive
betrays itself; great gifts fortify it, and people do not see because
they will not. But at any rate there is a vast quantity of religious
position which has this one great point undecided beneath it; and
we know of tremendous dangers to which it is exposed. Action upon
a theater may doubtless be as simple-minded action as any other; it
has often been; it has been often even childlike action; the apostles
acted on a theater; they were a spectacle to men and to angels.
Still, what dangers in a spiritual point of view does it ordinarily
include—dangers to simplicity, inward probity, sincerity! How does
action on this scale and of this kind seem, notwithstanding its
religious object, to pass over people, not touching one of their faults,
leaving—more than their infirmities—the dark veins of evil in their
character as fixed as ever. How will persons sacrifice themselves to
their objects? They would benefit the world, it would appear, at their
own moral expense; but this is a kind of generosity which is perilous
policy for the soul, and is indeed the very mint in which the great
mass of false spiritual coinage is made.
On the other hand, while the open theater of spiritual power and
energy is so accessible to corrupt motives, which, tho undermining
its truthfulness, leave standing all the brilliance of the outer
manifestation; let it be considered what a strength and power of
goodness may be accumulating in unseen quarters. The way in
which man bears temptation is what decides his character; yet how
secret is the system of temptation? Who knows what is going on?
What the real ordeal has been? What its issue was? So with respect
to the trial of griefs and sorrows, the world is again a system of
secrecy. There is something particularly penetrating, and which
strikes home, in those disappointments which are especially not
extraordinary, and make no show. What comes naturally and as a
part of our situation has a probing force grander strokes have not;
there is a solemnity and stateliness in these, but the blow which is
nearest to common life gets the stronger hold. Is there any
particular event which seems to have, if we may say so, a kind of
malice in it which provokes the Manichean feeling in our nature, it is
something which we should have a difficulty in making appear to
any one else any special trial. Compared with this inner grasp of
some stroke of providence, voluntary sacrifice stands outside of us.
After all, the self-made trial is a poor disciplinarian weapon; there is
a subtle masterly irritant and provoking point in the genuine natural
trial, and in the natural crossness of events, which the artificial thing
cannot manage; we can no more make our trials than we can make
our feelings. In this way moderate deprivations are in some cases
more difficult to bear than extreme ones. "I can bear total
obscurity," says Pascal, "well enough; what disgusts me is semi-
obscurity; I can make an idol of the whole, but no great merit of the
half." And so it is often the case that what we must do as simply
right, and which would not strike even ourselves, and still less
anybody else, is just the hardest thing to do. A work of
supererogation would be much easier. All this points in the direction
of great work going on under common outsides where it is not
noticed; it hints at a secret sphere of growth and progress; and as
such it is an augury and presage of a harvest which may come some
day suddenly to light, which human judgments had not counted on.
It is upon such a train of thought as this which has been passing
through our minds that we raise ourselves to the reception of that
solemn sentence which Scripture has inscribed on the curtain which
hangs down before the judgment-seat—"The first shall be last, and
the last shall be first." The secrets of the tribunal are guarded, and
yet a finger points which seems to say—"Beyond, in this direction,
behind this veil, things are different from what you will have looked
for."
Suppose, e. g., any supernatural judge should appear in the world
now, and it is evident that the scene he would create would be one
to startle us; we should not soon be used to it; it would look
strange; it would shock and appal; and that from no other cause
than simply its reductions; that it presented characters stripped
bare, denuded of what was irrelevant to goodness, and only with
their moral substance left. The judge would take no cognizance of a
rich imagination, power of language, poetical gifts and the like, in
themselves, as parts of goodness, any more than he would of riches
and prosperity; and the moral residuum would appear perhaps a
bare result. The first look of divine justice would strike us as
injustice; it would be too pure a justice for us; we should be long in
reconciling ourselves to it. Justice would appear, like the painter's
gaunt skeleton of emblematic meaning, to be stalking through the
world, smiting with attenuation luxuriating forms of virtue. Forms,
changed from what we knew, would meet us, strange unaccustomed
forms, and we should have to ask them who they are—"You were
flourishing but a short while ago, what has happened to you now?"
And the answer, if it spoke the truth, would be—"Nothing, except
that now, much which lately counted as goodness, counts as such
no longer; we are tried by a new moral measure, out of which we
issue different men; gifts which have figured as goodness remain as
gifts, but cease to be goodness." Thus would the large sweep made
of human canonizations act like blight or volcanic fire upon some
rich landscape, converting the luxury of nature into a dried-up scene
of bare stems and scorched vegetation.
So may the scrutiny of the last day, by discovering the irrelevant
material in men's goodness, reduce to a shadow much exalted
earthly character. Men are made up of professions, gifts, and talents,
and also of themselves, but all so mixed together that we cannot
separate one element from another; but another day must show
what the moral substance is, and what is only the brightness and
setting off of gifts. On the other hand, the same day may show
where, tho the setting off of gifts is less, the substance is more. If
there will be reversal of human judgment for evil, there will be
reversal of it for good too. The solid work which has gone on in
secret, under common exteriors, will then spring into light, and come
out in a glorious aspect. Do we not meet with surprizes of this kind
here, which look like auguries of a greater surprize in the next world,
a surprize on a vast scale. Those who have lived under an exterior of
rule, when they come to a trying moment sometimes disappoint us;
they are not equal to the act required from them; because their
forms of duty, whatever they are, have not touched in reality their
deeper fault of character, meanness, or jealousy, or the like, but
have left them where they were; they have gone on thinking
themselves good because they did particular things, and used
certain language, and adopted certain ways of thought, and have
been utterly unconscious all the time of a corroding sin within them.
On the other hand, some one who did not promise much, comes out
at a moment of trial strikingly and favorably. This is a surprize, then,
which sometimes happens, nay, and sometimes a greater surprize
still, when out of the eater comes forth meat, and out of a state of
sin there springs the soul of virtue. The act of the thief on the cross
is a surprize. Up to the time when he was judged he was a thief, and
from a thief he became a saint. For even in the dark labyrinth of evil
there are unexpected outlets; sin is established by the habit in the
man, but the good principle which is in him also, but kept down and
supprest, may be secretly growing too; it may be undermining it,
and extracting the life and force from it. In this man, then, sin
becomes more and more, tho holding its place by custom, an
outside and a coating, just as virtue does in the deteriorating man,
till at last, by a sudden effort and the inspiration of an opportunity,
the strong good casts off the weak crust of evil and comes out free.
We witness a conversion.
But this is a large and mysterious subject—the foundation for high
virtue to become apparent in a future world, which hardly rises up
above the ground here. We cannot think of the enormous trial which
is undergone in this world by vast masses without the thought also
of some sublime fruit to come of it some day. True, it may not
emerge from the struggle of bare endurance here, but has not the
seed been sown? Think of the burden of toil and sorrow borne by
the crowds of poor: we know that pain does not of itself make
people good; but what we observe is, that even in those in whom
the trial seems to do something, it yet seems such a failure. What
inconstancy, violence, untruths! The pathos in it all moves you. What
a tempest of character it is! And yet when such trial has been
passed we involuntarily say—has not a foundation been laid? And so
in the life of a soldier, what agonies must nature pass through in it!
While the present result of such a trial is so disappointing, so little
seems to come of it! Yet we cannot think of what has been gone
through by countless multitudes in war, of the dreadful altar of
sacrifice, and the lingering victims, without the involuntary idea
arising that in some, even of the irregular and undisciplined, the
foundation of some great purification has been laid. We hear
sometimes of single remarkable acts of virtue, which spring from
minds in which there is not the habit of virtue. Such acts point to a
foundation, a root of virtue in man, deeper than habit; they are
sudden leaps which show an unseen spring, which are able to
compress in a moment the growth of years.
To conclude. The gospel language throws doubt upon the final
stability of much that passes current here with respect to character,
upon established judgments, and the elevations of the outward
sanctuary. It lays down a wholesome scepticism. We do not do
justice to the spirit of the gospel by making it enthusiastic simply, or
even benevolent simply. It is sagacious, too. It is a book of
judgment. Man is judged in it. Our Lord is Judge. We cannot
separate our Lord's divinity from His humanity; and yet we must be
blind if we do not see a great judicial side of our Lord's human
character;—that severe type of understanding, in relation to the
worldly man, which has had its imperfect representation in great
human minds. He was unspeakably benevolent, kind,
compassionate; true, but He was a Judge. It was indeed of His very
completeness as man that He should know man; and to know is to
judge. He must be blind who, in the significant acts and sayings of
our Lord as they unroll themselves in the pregnant page of the
gospel, does not thus read His character; he sees it in that insight
into pretensions, exposure of motives, laying bare of disguises; in
the sayings—"Believe it not"; "Take heed that no man deceive you";
"Behold, I have told you"; in all that profoundness of reflection in
regard to man, which great observing minds among mankind have
shown, tho accompanied by much of frailty, anger, impatience, or
melancholy. His human character is not benevolence only; there is in
it wise distrust—that moral sagacity which belongs to the perfection
of man.
Now then, as has been said, this scepticism with regard to human
character has had, as a line of thought, certain well-known
representatives in great minds, who have discovered a root of
selfishness in men's actions, have probed motives, extracted aims,
and placed man before himself denuded and exposed; they judged
him, and in the frigid sententiousness or the wild force of their
utterances, we hear that of which we cannot but say, how true! But
knowledge is a goad to those who have it; a disturbing power; a
keenness which distorts; and in the sight it gives it partly blinds also.
The fault of these minds was that in exposing evil they did not really
believe in goodness; goodness was to them but an airy ideal, the
dispirited echo of perplexed hearts,—returned to them from the
rocks of the desert, without bearing hope with it. They had no
genuine belief in any world which was different from theirs; they
availed themselves of an ideal indeed to judge this world, and they
could not have judged it without; for anything, whatever it is, is
good, if we have no idea of anything better; and therefore the
conception of a good world was necessary to judge the bad one. But
the ideal held loose to their minds—not anything to be
substantiated, not as a type in which a real world was to be cast, not
as anything of structural power, able to gather into it, form round it,
and build up upon itself; not, in short, as anything of power at all,
able to make anything, or do anything, but only like some fragrant
scent in the air, which comes and goes, loses itself, returns again in
faint breaths, and rises and falls in imperceptive waves. Such was
goodness to these minds; it was a dream. But the gospel distrust is
not disbelief in goodness. It raises a great suspense, indeed, it
shows a curtain not yet drawn up, it checks weak enthusiasm, it
appends a warning note to the pomp and flattery of human
judgments, to the erection of idols; and points to a day of great
reversal; a day of the Lord of Hosts; the day of pulling down and
plucking up, of planting and building. But, together with the law of
sin, the root of evil in the world, and the false goodness in it, it
announces a fount of true natures; it tells us of a breath of Heaven
of which we know not whence it cometh and whither it goeth; which
inspires single individual hearts, that spring up here and there, and
everywhere, like broken gleams of the supreme goodness. And it
recognizes in the renewed heart of man an instinct which can
discern true goodness and distinguish it from false; a secret
discrimination in the good by which they know the good. It does not
therefore stand in the way of that natural and quiet reliance which
we are designed by God to have in one another, and that trust in
those whose hearts we know. "Wisdom is justified of her children";
"My sheep hear my voice, but a stranger will they not follow, for
they know not the voice of strangers."
 From the Pen of
ALPHONSO A. HOPKINS, Ph.D.,
———
Professor of Political Economy and Prohibition in the American
Temperance University.
 Wealth and Waste
The Principles of Political Economy In their Application to the
Present Problems of Labor, Law, and the Liquor Traffic.

———

In a broad, philosophic, and patriotic spirit the author seeks to apply, in this
volume, the accepted principles of Political Economy, as to Production
and Wealth, Consumption and Waste.

———

"A book which contains very much of great value."—Herald

and Presbyter, Cincinnati.
"The argument is impressive, and well buttressed with
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"Dr. Hopkins contributes to the literature of political economy
a volume worth the attention of students and thinkers."—
Christian Herald.
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particular line of reform in which he has labored."—Christian
Observer, Louisville.
"Unquestionably the ablest book upon Political Economy in its
various relations which has been put upon the market."—Herald
of the Coming One, Boston.
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the most effective contributions to the literature of reform."—
Western Christian Advocate.
"It is a book both for scholars and students and plain laboring
men, with clear, concise definitions and practical illustrations for
all these classes."—The Religious Herald, Hartford, Conn.
 "Unique, fascinating, and suggestive.... No one assuming the
attitude of a reformer can fail of being quickened in his great
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"The incisive mind and rare culture of Professor Hopkins have
never been more signally set forth than in his new book entitled
'Wealth and Waste.' It comes as a much needed reinforcement
to the literature of the temperance propaganda."—Frances E.
Willard.

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12mo, Cloth, 286 pp.——Price, $1.00.
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 "Ranks Next to a Concordance."—SPURGEON.

Biblical Lights and Side Lights

A cyclopedia of ten thousand illustrations and thirty thousand cross-references,
consisting of fact, incident, and remarkable declarations taken from the Bible;
for the use of those in every profession who, for illustrative purpose, desire
 ready access to the numerous incidents and striking statements contained in
the Bible, students, teachers, public speakers, lawyers, ministers, and others,
as also for the family library. Prepared by Rev. Charles E. Little (author of
"Historical Lights," etc.).
———
Royal 8vo, 620 pp. Price, Cloth, $4.00;
Library Sheep, $5.50.
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Review, Philadelphia.

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 The Outlook (Edited by Lyman Abbott., D.D., successor to
Henry Ward Beecher as pastor of Plymouth Church, Brooklyn,
New York): "It is with the aspect of Mr. Beecher as a reformer,
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are acquainted."
 ———

Henry Ward Beecher

THE SHAKESPEARE
OF THE PULPIT
By JOHN HENRY BARROWS.
———
12mo, Cloth; 557 pp.; With Portrait. Price, $1.50. Post-
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 "A well written biography."—New York Sun.
"Lucid and sympathetic."—New York Tribune.

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 William E. Dodge
THE CHRISTIAN MERCHANT
By CARLOS MARTYN
———
12mo, Cloth; 349 pp.; With Portrait. Price,
$1.50. Post-free.
———
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whose public acts gave him a national reputation, is largely
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 The Commercial Gazette, Cincinnati, says: "This volume
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———
 John Brown
And His Men
WITH SOME ACCOUNT OF THE ROADS THEY TRAVELED
TO REACH HARPER'S FERRY.
By COL. RICHARD J. HINTON,
A Contemporary of John Brown.
———
12mo, Cloth; 752 pp.; 22 Portraits. Price,
$1.50. Post-free.
———
In an Appendix are given the principal and more important
documents prepared by John Brown, or relating directly to the
enterprises against American slavery in which he was actively
engaged; also a copious Index to the volume.
EXTRACTS FROM A COUPLE OF LETTERS.

Anacostia, D. C., Cedar Hill, Feb. 11, 1895.

My Dear Colonel Hinton:
Your History of the raid upon Harper's Ferry, by John Brown
and his men, leaves nothing in that line to be desired.... You
were in the center of the circle, and hence have had an inside
view of the whole transaction. You have done for John Brown
and his men, and for the truth of history, a magnificent service.
Frederick Douglass.

———

Feb. 14, 1895.

My Dear Colonel Hinton:
 Your work on 'John Brown and His Men' is most strongly and
vividly done. In fact, wherever I open the book, I find it alive
with the undying interest of the greatest hour of our history.
Perhaps mankind must yet make another struggle; but so far
Brown remains the hero of the supreme endeavor for freedom,
and this is what you make your readers feel, without weakening
any fact concerning him.
William Dean Howells.

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FUNK & WAGNALLS COMPANY, Publishers,
NEW YORK and LONDON
Who Wrote the Hymns we Love so Well?
CONSULT

English Hymns;
THEIR
 AUTHORS and HISTORY
By REV. SAMUEL W. DUFFIELD.
8vo, 675 pp., Cloth, Price, $3.00, Postpaid.
———
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 "Should reach its hundred-thousandth edition."—
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Ethics of Marriage
A Most Valuable Book
By H. S. Pomeroy, M.D. Prefatory note by Thos. Addis Emmet, M.S., LL.D., and
introduction by Rev. J. T. Duryea, D.D., Boston. With an Appendix showing the
laws of most of the States and Territories regarding certain forms of crime.
12mo, Cloth, 197 pp., Price, $1.00,
POSTAGE FREE.

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to this and to the next world, this book is almost like a voice
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Chicago Journal.
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each home."—Rev. O. P. Gifford, Boston.
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 ———
FUNK & WAGNALLS COMPANY, Publishers,
NEW YORK and LONDON
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