The 5th of November, in commemoration of this plot, is called Guj' Fawkes's Day, and until recently a spe- cial service for it was found in the ritual of the English Church. It was made a holiday by act of Parliament in 160(5, and is still kept as such in England, especially by the juveniles. The following account of the cus- toms pertaining thereto is abridged from Chambers, Book of Dayx, ii, 519-50. The mode of observance throughout England is the dressing up of a scarecrow figure in cast-off clothing (with a pa]ier cap, painted and knotted with paper strips, imitating ribbons), pa- rading it in a chair through the streets, and at night burning it in a bonfire. The image represents Guy Fawkes, and, consequently, carries a dark lantern in one hand and matches in the other. The procession visits the houses in the neighborhood, repeating the time-honored rh3'me —
"■ Reinemlier, remotnher. The fifth of November,
The gunpowder treason and plot; There is no reason ■\\'hy the gunpowder treason
Should ever be forgot!"
Numerous variations of the above rliyme are used : for example, at Islip, tlie following:
"The fifth of November,
Since I can remember,
Gunpowder treason and plot ;
This is the day that God did prevent,
To blow up bis kinp; and Parliament.
A stick and a ."take,
For Victoria's sake ; If you won't give me one,
ru take two;
The better for me. And the worse for you!"
It is an invariable custom on these occasions to solic-
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it money from the psssers-bj' in the formula Pray remember Guy!" "Please to remember Guy!" or, " Pk'i'.se to remember the bonfire!"
In i'ormcr times the burnini;; of Guy Fawkes's effigy was in London a most important ceremony. Two hun- dred cart-loads of fuel were sometimes consumed in the bonfire in Lincoln's Inn Fields, and thirty Guys would be gibbeted and then cast into tlie fire. Another im- mense pile -was heaped tii) in tlie Clare Market by the butchers, who tlie same evening paraded the streets •with the accompaniment of the famed " marrow-ljone- and-cleaver" music. The uproar occasioned by the shouts of the mob, the ringing of the church bells, and the general confusion can be onl}' faintly imagined at the present day. — Jardine, British Crimiiud Trials (Li- brary of Fntertaining Knowledge), vol. ii ; Pictorial JJist. of Eugl'ind, iii, 20-32 (Chambers's ed.) ; Knight, Pojtular Hist, af Enykind, iii, 321-37 ; ibid.. Old England, ii. 151-G2; Chambers, Booh of Days, ii, 546-50; Hume, Hist, of England, vol. iv ; Chambers, Ci/clopcedia, s. v. See Fawkes. (J. W. M.)
Giinther, Anton, a prominent Roman Catholic philosopher of modern times, was born Nov. 17, 1785, at Lindenau, in Bohemia. He studied philosophy and law at the University of Prague, was for several j-ears tutor in the family of prince Bretzenheim, and took priestl}^ orders in 1820. He was then for several years vice-director of philosophical studies at the University of Vienna. The professorship of philosophy, for which he was a candidate at the earnest solicitation of his friends, he did not obtain, in consequence of the efforts made l)y the opponents of his philosophical views. The life-work of Giinther was to attempt, in opposition to the prevailing philosophical systems, which he re- garded as more or less unchristian, the establishment of a thoroughly Christian philosophj'. He desired to show that the teachings of divine revelation, being the absolute truth, need not only not to shun the light of reason, but that, on the contrary, reason itself will lead the sound thinker to an acceptance of the Chris- tian philosophy, which he thought had found its most complete expression in the Roman Catholic doctrine. The first work of Giinther was the Vorschule zur spe- culutlven Thevlogle (Vienna, 1828; 2d enlarged edition 1846), which contained the theory of creation ; and it was followed in 1829 b}' the theorj^ of the incarnation. These works at once established for him the reputation of being one of the foremost philosophers of the Roman Catholic Church. The Univei'sity of IMunich confer- red upon him the title of Doctor Philosnpkite, which, however, the illiberal government of Austria did not allow him to use. Gunther, who lived in great retire- ment, continued to publish a series of jihilosophical ■works, namely, Peregrin's Gastmakl (Vienna, 1830) : — Sud-und Nordlichter (1832) : — Januskopfe fur Philoso- phic und Theolofiic (iniljlished by him conjointly with his friend Dr. Papst, Vienna, 1833) : — Der let^te Syni- holiker (with special reference to the works of Mohler and Baur, 1834):- — Thomas a Scrvpulis: zur Transfi- guration der Persdulkhlcdtspanthns7nen neuester Zeit (1835) -.—Die Juste-MUieus in der deutschen PhUosophte der gegemcdrtigen Zeit (1837) : — Euristheus tmd Hera- cles (]'842). He also published from 1848 to 1854, con- jointly with his friend Dr. Veith, a philosophical an- nual entitled Lydia. In none of his works did he un- dertake to develop a philoso|)hical SA'stem as a whole, but he contributed am))lc material for a new system. He was, in particular, acknowledged as one of the keen- est and most powerful opponents of the pantheistic schools, and he found many adherents among the Ro- man Catholic theologians and scholars of German}'. The "Giintherian philosophy" (Giinthersche Philoso- phie) came to estaVilish itself at many of the Roman Catholic universities, and for a time shared wUh the school of Hermes (q. v.) the fontnd of philosophical studies and learning in Catholic Germany. To the Jesuits and the ultramontane school, the school of