became common. In Spain, indeed, it became customary to close the churches altogether as a sign of mourning; but this practice was condemned by the council of Toledo (633). In the Roman Catholic Church the Good Friday ritual at present observed is marked by many special features, most of which can be traced back to a date at least prior to the close of the 8th century (see the Ordo Romanus in Muratori’s Liturg. Rom. Vet.). The altar and officiating clergy are draped in black, this being the only day on which that colour is permitted. Instead of the epistle, sundry passages from Hosea, Habakkuk, Exodus and the Psalms are read. The gospel for the day consists of the history of the Passion as recorded by St John. This is often sung in plain-chaunt by three priests, one representing the “narrator,” the other two the various characters of the story. The singing of this is followed by bidding prayers for the peace and unity of the church, for the pope, the clergy, all ranks and conditions of men, the sovereign, for catechumens, the sick and afflicted, heretics and schismatics, Jews and heathen. Then follows the “adoration of the cross” (a ceremony derived from the church of Jerusalem and said to date back to near the time of Helena’s “invention of the cross”); the hymns Pange lingua and Vexilla regis are sung, and then follows the “Mass of the Presanctified.” The name is derived from the fact that it is celebrated with elements consecrated the day before, the liturgy being omitted on this day. The priest merely places the Sacrament on the altar, censes it, elevates and breaks the host, and communicates, the prayers and responses interspersed being peculiar to the day. This again is followed by vespers, with a special anthem; after which the altar is stripped in silence. In many Roman Catholic countries—in Spain, for example—it is usual for the faithful to spend much time in the churches in meditation on the “seven last words” of the Saviour; no carriages are driven through the streets; the bells and organs are silent; and in every possible way it is sought to deepen the impression of a profound and universal grief. In the Greek Church also the Good Friday fast is excessively strict; as in the Roman Church, the Passion history is read and the cross adored; towards evening a dramatic representation of the entombment takes place, amid open demonstrations of contempt for Judas and the Jews. In Lutheran churches the organ is silent on this day, and altar, font and pulpit are draped in black, as indeed throughout Holy Week. In the Church of England the history of the Passion from the gospel according to John is also read; the collects for the day are based upon the bidding prayers which are found in the Ordo Romanus. The “three hours” service, borrowed from Roman Catholic usage and consisting of prayers, addresses on the “seven last words from the cross” and intervals for meditation and silent prayer, has become very popular in the Anglican Church, and the observance of the day is more marked than formerly among Nonconformist bodies, even in Scotland.
GOODMAN, GODFREY (1583–1656), bishop of Gloucester, was born at Ruthin, Denbighshire, and educated at Westminster and Cambridge. He took orders in 1603, and in 1606 obtained the living of Stapleford Abbots, Essex, which he held together with several other livings. He was canon of Windsor from 1617 and dean of Rochester 1620–1621, and became bishop of Gloucester in 1625. From this time his tendencies towards Roman Catholicism constantly got him into trouble. He preached an unsatisfactory sermon at court in 1626, and in 1628 incurred charges of introducing popery at Windsor. In 1633 he secured the see of Hereford by bribery, but Archbishop Laud persuaded the king to refuse his consent. In 1638 he was said to be converted to Rome, and two years later he was imprisoned for refusing to sign the new canons denouncing popery and affirming the divine right of kings. He afterwards signed and was released on bail, but next year the bishops who had signed were all imprisoned in the Tower, by order of parliament, on the charge of treason. After eighteen weeks’ imprisonment Goodman was allowed to return to his diocese. About 1650 he settled in London, where he died a confessed Roman Catholic. His best known book is The Fall of Man (London, 1616).
GOODRICH, SAMUEL GRISWOLD (1793–1860), American author, better known under the pseudonym of “Peter Parley,” was born, the son of a Congregational minister, at Ridgefield, Connecticut, on the 19th of August 1793. He was largely self-educated, became an assistant in a country store at Danbury, Conn., in 1808, and at Hartford, Conn., in 1811, and from 1816 to 1822 was a bookseller and publisher at Hartford. He visited Europe in 1823–1824, and in 1826 removed to Boston, where he continued in the publishing business, and from 1828 to 1842 he published an illustrated annual, the Token, to which he was a frequent contributor both in prose and verse. A selection from these contributions was published in 1841 under the title Sketches from a Student’s Window. The Token also contained some of the earliest work of Nathaniel Hawthorne, N. P. Willis, Henry W. Longfellow and Lydia Maria Child. In 1841 he established Merry’s Museum, which he continued to edit till 1854. In 1827 he began, under the name of “Peter Parley,” his series of books for the young, which embraced geography, biography, history, science and miscellaneous tales. Of these he was the sole author of only a few, but in 1857 he wrote that he was “the author and editor of about 170 volumes,” and that about seven millions had been sold. In 1857 he published Recollections of a Lifetime, which contains a list both of the works of which he was the author or editor and of the spurious works published under his name. By his writings and publications he amassed a large fortune. He was chosen a member of the Massachusetts House of Representatives in 1836, and of the state Senate in 1837, his competitor in the last election being Alexander H. Everett, and in 1851–1853 he was consul at Paris, where he remained till 1855, taking advantage of his stay to have several of his works translated into French. After his return to America he published, in 1859, Illustrated History of the Animal Kingdom. He died, in New York, on the 9th of May 1860.
His brother, Charles Augustus Goodrich (1790–1862), a Congregational clergyman, published various ephemeral books, and helped to compile some of the “Peter Parley” series.
GOODRICH, or Goodricke, THOMAS (d. 1554), English ecclesiastic, was a son of Edward Goodrich of East Kirkby, Lincolnshire, and was educated at Corpus Christi College, Cambridge, afterwards becoming a fellow of Jesus College in the same university. He was among the divines consulted about the legality of Henry VIII.’s marriage with Catherine of Aragon, became one of the royal chaplains about 1530, and was consecrated bishop of Ely in 1534. He was favourable to the Reformation, helped in 1537 to draw up the Institution of a Christian Man (known as the Bishops’ Book), and translated the Gospel of St John for the revised New Testament. On the accession of Edward VI. in 1547 the bishop was made a privy councillor, and took a conspicuous part in public affairs during the reign. “A busy secular spirited man,” as Burnet calls him, he was equally opposed to the zealots of the “old” and the “new religion.” He assisted to compile the First Prayer Book of Edward VI., was one of the commissioners for the trial of Bishop Gardiner, and in January 1551–1552 succeeded Rich as lord high chancellor. This office he continued to hold during the nine days’ reign of “Queen Jane” (Lady Jane Grey); but he continued to make his peace with Queen Mary, conformed to the restored religion, and, though deprived of the chancellorship, was allowed to keep his bishopric until his death on the 10th of May 1554.
See the Dict. Nat. Biog., where further authorities are cited.
GOODSIR, JOHN (1814–1867), Scottish anatomist, born at Anstruther, Fife, on the 20th of March 1814, was the son of Dr
John Goodsir, and grandson of Dr John Goodsir of Largo. He
was educated at the burgh and grammar-schools of his native
place and at the university of St Andrews. In 1830 he was
apprenticed to a surgeon-dentist in Edinburgh, where he studied
anatomy under Robert Knox, and in 1835 he joined his father
in practice at Anstruther. Three years later he communicated
to the British Association a paper on the pulps and sacs of the
human teeth, his researches on the whole process of dentition
