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240 more stringent this last all-important rule, by reiterated fulminatiuns of excommunication ipso facto, in any and every case of its contravention. The most solemn forms of oath that language can devise have been prescribed. The Bulls condemning all simoniacal bargainings have been ordered to be invariably read with every circumstance of solemnity in every conclave before the business of the meeting is entered on. And the result of all these multiplied precautions, precepts, prohibitions, and menaces has been that a study of the history of the Papal conclaves leaves the student with the conviction that no election untainted by simony has ever yet been made, while in a great number of instances the simony practised in the con clave has been of the grossest, most shameless, and most overt kind. The form of oath, as practised at the present day, which the cardinal pronounces in the act of delivering his vote, is as follows : &quot; Tester Christum Dominum, qui me judicatures est, me eligere quern secundum Deum judico eligi debere &quot; &quot; I call to witness Christ our Lord, who shall be my judge, that I am electing him who before God I think ought to be elected.&quot; The words seem at first sight to have been chosen and put together with the view of rendering them as solemn and as binding on the con science of the elector as possible. Yet a little examination of them will show that they are well adapted to afford room for a whole host of equivocations. And, in fact, volumes of subtle casuistry have been written on the exact sense of the terms of the cardinal s oath, and on the degree of literal ness in which it must be assumed to be binding on the conscience ; e.g., it is the opinion of conclave tacticians that an elector may often injure the final chance of success of a candidate by voting for him at those first scrutinies, which are not intended really to result in any election, but are a mere exploring of the ground and trial of strength. Is an elector, then, to injure the chance of the man he deems the fittest to be elected by voting for him at such times &quot;J Again a man may, doubtless often does, con scientiously believe himself to be the fittest man to be elected. Must he invalidate his own election by voting for himself? Or must he vote for some other, whom he does not think the fittest man? It has been asked, may a man vote for a candidate whom he does not think the fittest man, when it is clear that that candidate will be elected ] The answer has been in the affirmative, &quot; because it is fitting that an election be made with concord and without giving rise to evil passions.&quot; In fact, it is well- nigh certain that if every elector at every scrutiny voted for the man whom he thought fittest to be elected, there could not be any election by a two-thirds majority at all, BO absolutely and necessarily a matter of compromise is every election ! The present practice is for such cardinals as are present in Rome to enter conclave on the tenth day after the Pope s death. Each cardinal finds a boarded cell constructed in the Quirinal or Vatican, recently the Quirinal, hence forward necessarily the Vatican, assigned to him by lot. Every morning and every evening they proceed to a scrutiny, i.e., to a solemn voting by specially prepared voting papers (which conceal the name of the voter, to be opened only in the case of an election being made at that scrutiny) in the Sistine or in the Paoline Chapel. After each scrutiny an &quot; accessit &quot; takes place; i.e., after the number of the votes for each candidate has been declared, it is open to every voter to declare by a similar secret vote that he &quot; accedes &quot; to such or such a candidate. If no election is thus arrived at, the same process is repeated every morning and every evening, till some cardinal is found to have tLe requisite majority of two-thirds of those who are present, plus one, the candidate s own vote being subtracted. Thereupon the adoration &quot; immediately takes place, and the Habemus Pontificein is proclaimed &quot; Urbi et Orbi.&quot;  CONCORD, a of the, capital of, is situated near the centre of , on the , 42 s N.W. of and 75 s N.N.W. of  by. It is pleasantly laid out, for the most part on the west side of ; and its principal s are lined with s. The State-house, which is a handsome built of, occupies an open space ornamented with s and. The contains also a  hall and three public ; while in the neighbourhood there is the State  for the, with a  attached for the employment of the inmates. Concord is well supplied with, and, having both and  , is advantageously situated for the development of its s. These consist chiefly of s, ,  goods, and. of a superior quality is also in the neighbourhood; and a large  is carried on in dressed and undressed blocks. The site of the was first occupied by settlers in ; it was known as Rumford until, when it received its present name. It was as a  in, and is now the seat of the s formerly held in. in 1870, 12,241.  CONCORD, a of the, in, , is 20 s north-west of by. It is a quiet place of 2400, containing a good public. The interest attached to the arises from the prominent part its  took in the early. It was here, on the 19th, that the first  was shed in the  (concurrent with the  of ), when an  detachment was driven from the  by Colonel Barrett at the head of some  and &ldquo;.&rdquo; A  , 25  in height, was erected in  on the spot where the first  s fell.  CONCORDANCE, a verbal index, in which all the leading words used by an author are alphabetically arranged, with a reference to the place where each occurs. The want of such a work first made itself felt in the department of biblical interpretation, and the earliest con cordances were those of the Scriptures. Hence the application of the term has been generally limited to a Biblical index. The first of these was compiled under the direction of Cardinal Hugo de St Caro, who died about 1262. This concordance was formed from the Vulgate translation, and it is said that nearly 500 Dominican monks were employed on it. The earliest Hebrew con cordance, called The Light of the Way, was produced by Rabbi Mordecai Nathan (1438-48), and published at Venice in 1523. This was followed by the much more complete and accurate work of Marius de Calasio, a Franciscan friar, whose concordance, based on that of Nathan, was published at Rome in 1621. Buxtorfs is the next Hebrew concordance that deserves mention a work marked by much care and scholarship, but following the Masoretic divisions of the Old Testament, and so less likely to be of use to the general student. It was published at Basel in 1632, and abridged by Ravius, under the title Fount of Zion (Berlin, 1677). In 1754, Dr John Taylor of Norwich published his Hebreiv Concordance, Adapted to the English Bible, Disposed after the Manner of Buxtorf. This held the first place among works of the kind, until the appearance of Dr Julius Fiirst s Hvbrciv and Chaldec Concordance. Of Greek concordances to the Septuagint, the best is that compiled by Abraham Trommius, minister of Groningen, which was published at Amsterdam in 171^. This is a work distinguished by great industry and erudi- 