connected with the peace that followed he rendered valuable service by his knowledge of the country and people. On account of the continued refusal of the Chinese authorities to permit foreigners to penetrate into the interior, Giitzlaff in 1844 founded an institute for the training of native missionaries, which was so successful that during the first four years as many as forty-eight Chinese were sent out
from it to carry on missionary labours among their fellow-countrymen. He died at Hong Kong, August 9, 1851.
Besides the works already mentioned, Gutzlaff is the author of A Sketch of Chinese History, Ancient and Modern, London, 1834; and a similar Avork published in German at Stuttgart in 1847 ; China Opened, 1838 ; and the Life of Taoiv-Kwancj, 1851 (German edition published at Leipsic in 1852). A complete collection of his Chinese writings is contained in the library at Munich.
GUY, Thomas (1644–1724), founder of Guy s Hospital, London, was the son of a lighterman and coal-dealer at Southwark. After serving an apprenticeship of eight years with a bookseller, he in 1668 began business on his own account. He dealt largely in Bibles, which had for many years been poorly and incorrectly printed in England. These he at first imported from Holland, but subsequently obtained from the university of Oxford the privilege of printing. Thus, and by an extremely thrifty mode of life, and more particularly by investment in Government securities, the subscription of these into the South Sea Company, and the subsequent sale of his stock in 1720, he became master of an immense fortune. He died un married, December 17, 1724. In 1707 he built three wards of St Thomas s Hospital, which institution he other wise subsequently benefited; and at a cost of ,18,793, 16s. he erected Guy s Hospital, leaving for its endowment 219,499 ; he also endowed Christ s Hospital with 400 a year, and in 1705 built almshouses at Tamworth, his mother s birthplace, which was represented by him in parliament. The residue of his estate, which went to distant relatives, amounted to about 80,000.
See A True Copy of the Last Will and Testament of Thomas Guy, Esq., London, 1725 ; J. Noorthouck, A New Hist, of London, bk. iii., chap. i. , p. 684, 1773 ; Nichols, Literary Anecdotes, vol. iii. p. 599, 1812 ; and Charles Knight, Shadows of the Old Booksellers, pp. 3-23, 1865.
GUY OF WARWICK, an old English metrical romance which is known to have existed in French as early as the end of the 13th century. Its authorship has been assigned to Walter of Exeter, a Franciscan monk of the 13th century, and, although this supposition has been generally disputed, Tanner regards it as probable. The romance has been retouched by some French or Anglo-Norman minstrel, but is evidently of Saxon origin, and is allied to the story of Guido Tyrius in the Gesta Romanorum, and probably to the romance Sir Guy, quoted by Chaucer in his Rime of JSir Topas. The hero of the story is Sir Guy of Warwick, who is said to have been the son of Siward, baron of Wallingford, to have married Felicia, the only daughter of Rohand, a famous Saxon warrior, to have become earl of Warwick in his wife s right, and after conquering Colbrond the Dane to have lived as a hermit till his death in 929. The earliest English chronicler who mentions the story as historical is John Harding. Tanner is of opinion that the first germ of the romance dates from the battle of Brunan- burgh, the " Vinheide" of the Egilssaga, but though the story has some basis in tradition, the chief events of the hero s life are plainly mythical. Although the romance had once great popularity, it now appears dull and tedious, and has no other than an antiquarian interest.
An edition of the romance in French prose appeared at Paris in 1525 printed by Anthoine Couteau, and it is also referred to in the Old Spanish romance, Tcrente el Blanco, written about 1430. The earliest English edition is that without date printed at London by "William Copland, who died in 1568 or 1569. There exist also an edition printed at London by John Cawood without date, another by Samuel Rowlands in 1667, and three by C. Bates in 1700. The earliest English manuscript of the romance is that contained in the Auchinleck MS. in the Advocates Library, Edinburgh, which is, however, imperfect at the commencement and in the middle. It was printed for the Abbotsford Club in 1840. There is a perfect copy in the library of Caius College, Cambridge, and another in the Cambridge University Library. A fragment of the romance, from a MS. in the British Museum, was privately printed by Sir Thomas Philipps, 1838, and the same fragment was reprinted in the Abbotsford edition. The manuscript in the University Library, Cambridge, was printed for the first time in the Romance of Guy of Warwick, edited for the early English Text Society by Zupitza, 1875. All these English versions appear to have been translated from the Anglo-French version. There are, according to Zupitza, at least eight French MSS. in existence, three in London, one at Oxford, two at Cambridge, one at Cheltenham, and one at Wolfenbiittel. There is also a copy in the Imperial Library of Paris ; and there was one at Bruges in 1467, and one at Brussels in 1487. A portion of the Wolfenbiittel MS. has been edited by G. A. Herbing in the Programm der grossen Stadtschule su Wismar als Einlad- ung zur Michaelisprufung, 1872. See also Zupitza, Zur Literatur- gcschichte von Guy von Warwick, 1813 ; The, Percy Folio MS., edited by Hales and Furnivall, vol. ii. ; and A. Tanner, Die Sage von Guy von Warwick, 1877.
mysticism of the 17th century, was born of wealthy and aristocratic parents at Montargis (dep. Loiret), on the 1 3th of April 1648. From infancy a sickly and excitable child, she was at the age of two years and a half placed for a short time under the charge of the Ursuline nuns of Montargis, and in 1652 she became resident in the Benedictine convent for a somewhat longer period ; but the state of her health rendered it necessary that she should again be taken home, where for a time she was left almost exclusively to the care of domestics. From her seventh to her tenth year she was once more with the Ursulines, and after another short interval at home she next passed eight months in the Dominican cloister, where she spent much time in reading the Bible, and in committing large portions of it to memory. In her 12th year she communicated for the first time, and also began to form some acquaintance with the writings of St Francis de Sales and of his disciple Madame de Chantal, "la Sainte de Monthe lon." In imitation of the latter, she tells us in her autobiography that she at this time carried the name of the Saviour visibly inscribed on her person, subjected herself to severe bodily austerities, and made a solemn vow ever to aim at the highest perfection in an absolute surrender of her will to God. She earnestly wished also to take the veil, and in fact made an attempt, by means of a forged letter purporting to be signed by her mother, to gain admission into the order of the Visitation of Mary, but her father interfered. In 1663 she removed along with her parents to Paris, and went much into society, where her youth, beauty, and talent secured for her a very flattering reception ; in the following year, before she was quite sixteen, she was married to M. Guyon, a man of some wealth and position, but of weak health, and twenty-two years her senior. The union, on her side at least, had not been dictated by love ; her husband s affection, though probably genuine enough, appears to have been of a some what tepid kind ; and disparity of age, as well as wide differences of taste and habit between herself and M. Guyon, combined with other circumstances, such as the jealousy of her mother-in-law, and her own eager temper, to make her married life anything but happy. She " began to eat the bread of sorrow and to mingle her drink with tears," and her lonely and desolate heart was not comforted until it found quiet in God. It was in her twenty-first year, on the 22d of July 1668, she tells us, that, after much reading of Thomas a Kempis, St Francis de Sales, and other religious writers, much spiritual conversation with those who knew best about the mysteries of the "inner life " and the happiness of the state of "recollection in God," much
groping in deep darkness, and much wrestling in agonized
