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Biography hundredth part of what I acquired then? From a child of five to me, as I am now, is but a step. From a new-born child to a child of five the distance is terrific.

“The recollections which follow refer only to my fourth and fifth years, but even of these there are but few, and not one of them refers to life outside the walls of the house. Nature till my fifth year did not exist for me. All that I recollect occurs in my little bed and in my bedroom People must have let me play with flowers, with leaves; they must needs have shielded me from the sun; but till my fifth or sixth year I have not a single recollection of what we call nature. Possibly one has to get away from her in order to see her, and I was nature.

“The next thing after my trough that I recollect is the recollection of Eremeevna. ‘Eremeevna’ was the word with which they used to frighten us children. No doubt they frightened us long before this, but my recollection of it is as follows: I am in my little bed, and very happy and comfortable, as I always was, and I should not have remembered anything about it, if the nurse or someone else who then made part of my life, had not said something or other in a voice new to me and went away, and at once a feeling of terror was added to the feeling of comfort. And I recollect that I was not alone, but someone else was there just like me. (This no doubt was my sister Mashenka, who was a year younger than myself, for our beds were in the same little room.) And I recollect there was a little curtain to my bed, and my sister and I were tremulously delighted at the

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title: Page:More Tales from Tolstoi.djvu/12


text:
United States Code/Title 28/Appendix/Federal Rules of Civil Procedure/Rule 20

Rule 20. Permissive Joinder of Parties

(a) Persons Who May Join or Be Joined.
 * (1) Plaintiffs. Persons may join in one action as plaintiffs if:
 * (A) they assert any right to relief jointly, severally, or in the alternative with respect to or arising out of the same transaction, occurrence, or series of transactions or occurrences; and
 * (B) any question of law or fact common to all plaintiffs will arise in the action.
 * (2) Defendants. Persons—as well as a vessel, cargo, or other property subject to admiralty process in rem—may be joined in one action as defendants if:
 * (A) any right to relief is asserted against them jointly, severally, or in the alternative with respect to or arising out of the same transaction, occurrence, or series of transactions or occurrences; and
 * (B) any question of law or fact common to all defendants will arise in the action.
 * (3) Extent of Relief. Neither a plaintiff nor a defendant need be interested in obtaining or defending against all the relief demanded. The court may grant judgment to one or more plaintiffs according to their rights, and against one or more defendants according to their liabilities.

(b) Protective Measures. The court may issue orders—including an order for separate trials—to protect a party against embarrassment, delay, expense, or other prejudice that arises from including a person against whom the party asserts no claim and who asserts no claim against the party.


text:
United States Code/Title 28/Appendix/Federal Rules of Civil Procedure/Rule 21

Rule 21. Misjoinder and Nonjoinder of Parties

Misjoinder of parties is not a ground for dismissing an action. On motion or on its own, the court may at any time, on just terms, add or drop a party. The court may also sever any claim against a party.


text:
United States Code/Title 28/Appendix/Federal Rules of Civil Procedure/Rule 22

Rule 22. Interpleader

(a) Grounds.
 * (1) By a Plaintiff. Persons with claims that may expose a plaintiff to double or multiple liability may be joined as defendants and required to interplead. Joinder for interpleader is proper even though:
 * (A) the claims of the several claimants, or the titles on which their claims depend, lack a common origin or are adverse and independent rather than identical; or
 * (B) the plaintiff denies liability in whole or in part to any or all of the claimants.
 * (2) By a Defendant. A defendant exposed to similar liability may seek interpleader through a crossclaim or counterclaim.

(b) Relation to Other Rules and Statutes. This rule supplements—and does not limit—the joinder of parties allowed by Rule 20. The remedy this rule provides is in addition to—and does not supersede or limit—the remedy provided by 28 U.S.C. §§ 1335, 1397, and 2361. An action under those statutes must be conducted under these rules.


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 Rh come with me if you like, or if not, I am going myself." His wife said, "I will stay here by my children's graves ; I will not go with you." Drīs thereupon set out, and when night fell he slept in the desert, and in the morning he again went forward. Coming to a field, he saw that there was a crop of water-melons there. He plucked one and took it with him, intending to eat it further on, and just then he noticed a body of horsemen coming up behind him. Coming up to the prophet Drīs, they salaamed to him, and asked him if he had seen anything of the king's son, who was missing. Drīs said he had seen nothing. He had tied up the water-melon in a knot of his scarf, and seeing it, the horsemen asked him what was tied up in the knot. He said, "It is a water-melon"; and they said, "Untie it and let us see it." When he untied it, they saw the king's son's head ! On this they seized Drīs, and said, "You have killed the prince ; you have his head with you !" They carried him before the king, and by the king's order they cut off his hands and they cut off his feet, and they put out his eyes, and cast him forth and left him.

A certain potter saw him, and said, "I am childless, and if the king gives me permission, I will take this man home with me and heal him, and look after him, for God's sake." The king said, "Take him, and look after him." So the potter took him home and healed him, and attended to him. Then Drīs said, "You have cured me, and now seat me on the well-board, that I may drive the oxen and work the well." So they took him and seated him there. Now this well was close to the king's palace, and the king's daughter used to rise early in the morning and read the Kuran. The prophet Drīs used to listen to her voice, and he too, as he worked the well, would repeat passages from.


text:
User talk:Jezzabr

— billinghurst  sDrewth  00:03, 24 January 2011 (UTC)

title: User talk:Jezzabr


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 298 the Kurān. The king's daughter then laid down her own Kurān, and fixed the ears of her heart on him, for his voice sounded sweet to her. Every morning she did this. One day the king's daughter said to her father, "It is now time for me to have a husband ; let me marry. Get the people together, and let me choose a husband for myself." The king called all the people together, and they assembled there. The prophet Drīs asked the potter to take him also to the assembly. The potter carried him to the place in an open basket, and put him down there. The king's daughter filled a cup full of water, and gave it to her handmaiden, saying, "Take this and sprinkle it over that maimed man." The maidservant took it and sprinkled it as ordered. The king was not pleased, and he said, "To-day's assembly has turned out a failure. Let everyone come again to-morrow." The next day, again, the king's daughter sent her handmaiden with orders to sprinkle water over the maimed man, and she sprinkled it. Then the king perceived in his mind that his daughter had set her heart on this man, and said, "Let her take him." So he married them, and took Drīs into the palace, and made him an allowance for his maintenance.

One day three men appeared before the king and demanded a judgment from him on a certain case. The king said, "Wait here while I wash my face and hands. I will then decide your case." Then they said one to the other, "This king will not settle our case ; let us go to the prophet Drīs, and he will settle it for us." The king overheard what they said. They at once started off, and the king sent a man after them to watch where they went to see the prophet Drīs. They went straight to the king's son-in-law and salaamed to him, saying, "O prophet Drīs ! do us justice !" He said, "Who are you, that I should do you justice?" The first said, "My name is Health"; and the second said, "My name is Fortune"; and the third said, "My name is Wisdom." Then Drīs said, "I have been


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 Rh hungering after you ; now I am happy." Then they embraced Dris, and he became whole at that very moment, and with that the three men vanished away.

People came to offer their congratulations to the king, saying, "Your son-in-law is well again." The king was much pleased, and came to see the prophet Drīs. Drīs related to him all that had happened to him, and said, "Now dig up that head which you had buried." So they went and dug it up, and lo ! it was a water-melon ! Then the king was very sad, thinking, "I have done a very unjust deed." But Drīs said, "Do not be sad ; what was done to me was done by God ; now pray yourself, and I will pray that God may restore your son to you." They both prayed, and after a day or two congratulations came to the king, because his son was coming home again, bringing his bride with him. Then the king was very joyful, and he prayed that the sons of the prophet Drīs might be restored to life again.

Drīs then declared his intention of starting for his own country; and the king said, "Go ! and my daughter will go with you, and I will send a band of horsemen for your protection." Drīs set out and came to his own land ; and, on arriving, he found his forty sons all alive and saying their prayers in the mosque. And he was very happy. God made a promise to the prophet Drīs, as follows : "One day I will show thee my face, but thou must also promise that having seen me once thou wilt then depart and go forth." Then Drīs went to pay his devotions to God, and he sat with God. And then God said to him, "Now depart !" He went outside, saying, "I go," but he was not able to leave God's presence, and having gone outside, he came back again. Then God said, "Why hast thou returned ?" Drīs said, "I forgot my shoes here," but he lied. He came and sat down. Then God said, "Didst thou not promise thou wouldst depart ? now, why dost thou not go?" Then Drīs said, "I made one promise that I would depart and go forth, and I have kept that promise.


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 300 I did go out, and I am come back again. Now I will not depart." Thenceforward he sat there in God's presence, and did not return to the earth.

XV.

[This story, with slight variations, will be found in the collection of Pashto stories known as the Kilīd-i-Afghānī, Story 40, p. 96. The king in the Pashto version is Mahmud Ghaznawl.]

A certain king had four watchmen, who kept watch at night. One night a burglary took place in the town, and the man who had been robbed came and complained to the king. The king summoned his watchmen, and said, "Have you seen any thief about while you were keeping watch?" They replied, "My lord! we have seen none." Then the king ordered that all four should be taken out and hanged; so they took them out and hanged them. Then the king thought to himself, "To-night I will keep watch in the town myself." He changed his clothes and went out, and at night he patrolled the town, and while doing so he saw four men coming towards him. The king challenged them, "Who are you?" They said, "We are thieves. Who are you?" The king said, "I am a thief too." Then they agreed together to break into a house. The king said, "Has any of you committed a burglary in this town before?" They said, "Yes, once before." "Did anyone see you?" "No one saw us." "Didn't the watchmen see you?" They said, "We have a secret, by means of which they did not see us." Then the king said, "What are your secrets?" One of them said, "If I approach a watchman and cough, the watchman becomes blind." The second said, "I have this gift: if I lay my hand on a door, the door will open." The third said, "I have this gift: if a jackal howls, or if a dog barks, I can understand their


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 Rh meaning." And the fourth said, "I have this gift: if I ever see a man in the darkest night, I can recognise that man again, if I see him by day amongst a hundred others." Then the thieves said, "Now tell us what gift you have, for we have become comrades." The king said, "If anyone seizes my comrades, I will escape, though they may be taken, and if the king captures them, and they are taken away to be hanged, if I shake my head no one will hang them, and they, too, will go free." Then the five of them set out in company to commit a burglary. The king said, "I know where the money is kept in the king's palace; let us carry off that money." When they came near the palace they said to the first thief, "Now the watchmen are near us, give a cough." He coughed, and the watchmen became blind. Then they said to the second, "Now show your accomplishment, and open the door." He laid his hand on the door, and said, "Bismillah," and the door opened. Then a jackal howled and a dog barked, and one of them said to the third, "What did the jackal and dog say?" He said, "The jackal said to the dog, 'Thieves are breaking into the king's palace, why do you keep silent?' and the dog answered, 'What can I do, when the king is breaking into his own palace?'" They all said to him, "Your power is only pretence; you understand nothing; how could the king break into his own house?" Then they took two boxes full of treasure out of the palace, and carried them out and hid them. Then the king said, "It is now morning, go to such and such a faqīr's house, I will go to my own house, which is in the town, and next night we will come and take out the money and divide it." They concealed the money, and the four thieves went to the faqīr's house. The king went to his home, and made a proclamation that his palace had been broken into, and summoned his men to arrest the thieves. When the people had assembled, the king said, "My thieves are not here; go and arrest four men who are at such and such a faqīr's house." They arrested the four men, and brought them before the king.


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 302 The king said, "Take them away and hang them ; but if you hear them say anything to one another, bring them back again to me." They sent them off to be hanged, and then one of them said to another, "You said that if you saw a man on a dark night you would recognize him again anywhere by day." The other replied, "I have recognized him ; our companion was the king." They brought them back again to the king, and he asked them what they had been saying to one another. That man said, "I recognized our companion as the king, but now before the king I can say nothing." Then the king said, "I promised my companions that if I shook my head the king would not hang them, and now I have done what I promised." He presented them with one box of treasure, and took back the other, and made them promise never to commit theft again, and then let them go.


text: Author talk:Raymond Blanning Egan

title: Author talk:Raymond Blanning Egan


text: Author talk:Richard Armstrong Whiting

title: Author talk:Richard Armstrong Whiting


text: Category:User af-2

title: Category:User af-2


text: Category:User af

title: Category:User af


text:
Author:Arthur Chaskalson

Works

 * Majority judgment in S v Makwanyane and Another

title: Author:Arthur Chaskalson


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 Rh "Either be a friend to your people, or a friend to your son!" The king said: "Come back to-morrow; I will think it over to-night, and to-morrow I will give you an answer." On the morrow the people came back, and the king answered and said to them: "I will drive away my son, but not my people." Then he said to a maidservant: "When you take my son his food, turn both his shoes upside down and leave them so." So, when the maidservant carried the prince his food she turned his shoes upside down. When he had eaten his food, and got up, he saw that both his shoes were turned upside down, and he said in his heart: "My father has given me my dismissal."

There was a great friendship between the prince and the wazir's son, so, having taken his leave, he went to the wazir's son, and said to him: "My father has turned me out, and, as you are my friend, I am come to take leave of you." The wazir's son said, "I'll go with you," and prepared himself to depart. Then he said: "The kotwal's son is a friend of mine; let us go and say farewell to him." So they went to him, and told him what had happened, and he said: "I'm with you, too." Then he said that he had a friend, a slave's son, to whom he wished to say good-bye; so they went and told the slave's son, and he also came with them. So these four set out, and determined that they would go and seek service in another kingdom. They started off, and at nightfall they halted on the bank of a river. They said to the slave: "Fetch some water, and we will eat something." But when the slave went down to fill a pot with water, a crocodile made a snap at him and carried him off and ate him. Next day the three others went on, and camped at nightfall in a desert place. They told the kotwal to gather some wood to cook their food. He went out to gather wood, when a tiger fell upon him and slew him.

The other two, the prince and the wazir's son, went on to a town, and the wazir said: "King, do you stop here


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 204 while I go on to get some food." He went to the bazaar and bought bread and ghee, and then he thought that he would buy some meat, too. So he went to a butcher named Hanūd, and asked for some meat. The butcher said, "Come along, I'll give you some meat," and he made him pass on into the inside of his house, and there he bound him and left him. Now the practice of this butcher Hanud was this: every day he used to kill a man, and mix up his flesh with the flesh of sheep and goats, and sell it.

Now, as the wazir was a long time away, the prince followed him, and came into the town. It so happened that the king of that town had just died, leaving no son. The palace door was shut, and on it this legend was written: "He whose hand shall open this door shall be king of this city." The prince came and read this, and then, saying "Bismi'llāh", he pushed the door, and the door opened. The prince entered, and seated himself on the throne, and became king of the land. The people heard the news that a new king had come, and the tidings reached the wazir, who had been imprisoned by Hanūd, and he said to Hanūd: "Get me an ell of cloth, and I will make a design of a handkerchief on it; take it and present it to the new king, and he will reward you." Hanud fetched the cloth for him, and he drew a design on it, and wrote these words in it:—

He took the kerchief and carried it to the king. The king rewarded Hanūd, and then he wrote as follows on the kerchief, and gave it back to him:—


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 Rh

Hanūd, full of joy, came back to the wazir, who was lying in bonds. The wazir looked at the kerchief, and read what was on it, and then he wrote again on the back of it:—

Hanūd took the kerchief back and gave it to the king. When he had read it, he knew that his wazir was in prison. He carried off Hanūd to the lock-up, and went to his house and loosed the wazir and the other twenty men who were tied up there. Hanūd and all his household he wrapped up in straw mats and set fire to them, and Hanud and all his family were burnt. Then the king made the wazir his own wazir.

XII.

.

There were once two brothers, one of whom had three sons, and the other one daughter. The one who had three sons died, and his sons said to their uncle: "Give us your daughter, betroth her to us." The uncle said: "My daughter is one and you are three; to which of you shall I give her? I will give you three hundred rupees: go and trade with it, and bring back your merchandise. Whichever one of you makes the greatest profit, he shall have my


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[ 6 ] temple, openly buys sliced ham in a delicatessen store for his Sunday supper, and on Passover eats pigs' knuckles and sauerkraut at the restaurant. In every phase of his ministerial life "his chutzpah reaches to the verge of Heaven"; but as for his being a Jewish rabbi, God save the mark!

Then there is the ham-eating rabbi. He is a modern production. It is true that the Bible strictly forbids any Jew from partaking of swine's flesh whether it appears as Westphalian ham, or served as liver and bacon, pork and neansbeans [sic], or pigs' knuckles.

Latterly, and to the disgust of every self-respecting Jew, there has appeared the Christological rabbi, or the so-called "intelligent Jew," who, seeking to stand well with his "church" colleagues, always speaks of the author of Christianity as "the gentle Nazarene", "the humble Gallilean rabbi", "the Sweet Teacher in Israel", etc., and other allusions which are nauseating to the average Jewish stomach. He generally is a silly young ass without experience, gleaning materials for his homilies from the Christian sermons which he reads. His library is stocked with Spurgeon's, Colleyr's, Beecher's, Phillips Brook's, Guthrie's, De Witt Talmage's and perhaps Cardinal Newman's sermons from which he largely draws. His audience probably never read ChristainChristian [sic] sermons,

There is the Episcopalian rabbi, who knowing little and caring less about the Jewish liturgy, seeks to conceal his own shortcomings by imitating the Episcopalian form of service. He strives to introduce that non-descript production, the "", has "processionals" and "recessionals" at funerals, administers the "rite" of confirmation. Another never preaches Jewish sermons


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 206 daughter." The first went and bought a bead with his hundred rupees. The next went and bought a flying-couch with his hundred rupees. The third went and bought a looking-glass with his hundred rupees. The three of them all came together in one place, and they asked the second what his flying-couch was good for. He said: "My flying-couch is good for this: if you get up and sit in it, it will fly off and carry you a hundred miles in a moment." Then they asked the first what good his bead was. He said: "If anyone dies, take this bead and wash it, and put the water it was washed in into his mouth, and he will come to life." Then they asked the third what his looking-glass was good for. He said: "It is good for this: if you look at any place a hundred miles off you will be able to see everything in that looking-glass, and all that is going on at your home," And with that he looked in his looking-glass, and said: "While we have been trading for the sake of our uncle's daughter, she is lying dead; nay, they have lifted her up and carried her away to bury her!" Then they said to the second: "Bring your flying-couch, and let us go and assist at the funeral." So the three of them mounted in it, and that moment they were present there. Then they took the bead, and washed it, and put the water in her mouth, and she came to life. Then they went to their uncle, and said: "Now give us your daughter." He said: "Go to the king, and get a decision between you. I will marry her to the one he awards her to." The king said: "According to the law I give her to him who first saw her while the women were washing her, as he saw her undressed, and she would be ashamed in his presence!" So he then married her to that brother who saw her in the looking-glass.

.


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[ 7 ] and has but a limited knowledge of Hebrew, and the pulpit essays he delivers are adorned with poetic flowers culled from his book of quotations to the delectation of simpering young misses. He organizes Browning clubs, Shakespeare circles, Ruskin guilds, a culture circle and Thomas Davidson class. He may occupy the Jewish pulpit, writes a recent critic, he may be the recipient of a large salary (as he usually is) but it is questioned whether he can be properly termed a Jewish rabbi.

Another extinguished, I beg pardon distinguished, reform rabbi, on his return recently from Japan, whither, he had gone to advise the Mikado how best to make peace with Russia, occupied himself in revising and reorganizing the missionary system of the Presbyterian Church. Truly, remarked another journalistic critic, our European brethren have not the faintest idea of the manifold occupations of an American rabbi!

It has not been stated in vain, and there is a great substratum of truth in the statement that, the history of the Jew seems to indicate, in general that his faith flourishes only at the soil of persecutiompersecution [sic], and in an atmosphere of intolerance and oppression. As soon as these accessories are lightened or removed, the necessity for the comforting influence of his religion seems to pass away; and he becomes at first lax in matters of ritual, then indifferent in matters of faith, and finally altogether callous. No where does this colour of belief show manifestly and strongly itself than in the land of the free—America. The reform movement in America was begun on or about 1825. Its advocates never intended it to be as it is represented in its present condition. Our sages have a wise saying to the effect that, good actions beget good actions, and evil beget evil. The latter is truly applicable to Reform Judaism. First, moderate reform, then radical Judaism, and then


text: Folk-Lore/Volume 4/Balochi Tales, 2

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[ 8 ] assimilation which I will presently prove.

During 1869 after much agitation mainly through the influence of the late Dr. D. Einhorn, a conference of rabbis was convened in Philadelphia, at which the following principles of Reform Judaism was enunciated:

1. Israel's Messianic goal is not the restoration of a Jewish State and its seclusion from other nations, but the union of all peoples in the knowledge of the One Supreme God, the unification of all mankind, and their elevation to purity and holiness.

2. The destruction of Israel's independence is not to be considered as the punishment for Israel's sinfulness, but as the fulfilment of the divine purpose in sending Israel forth into the world upon its priestly mission, to lead men to a correct knowledge of God and to the performance of His will.

3. The ic priesthood and the sacrificial services in the Temple were but preparatory and temporary steps to the better fitting of Israel for this world-wide task. They have therefore disappeared now forever; and all references to them in our prayers should be in the way of historical mention only.

4. The belief in a resurrection of the body has no religious foundation in Judaism: the belief in the immortality of the soul is the proper formulation for our belief in this connection.

5. The employment in worship of the Hebrew languages, in which the priceless treasures of divine revelation have been preserved and the immortal monuments of a literature dominating all civilization have been handed down, must be regulated by the knowledge or ignorance of that language by the people for whom the ritual is arranged.


text:
Author:John Burdon Sanderson Haldane

Works

 * Daedalus; or, Science and the Future, 1923
 * On Being the Right Size (1926)
 * Possible Worlds and Other Essays (1928)

title: Author:John Burdon Sanderson Haldane


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 1825.] votes in Ireland. We conceive that its tendency is to destroy morals, and to place country society in an unnatural and ruinous condition. But then we would have no milk and water measures ; we would either reform the system properly, or we would let it remain until it could be reformed properly. A more important and complicated measure than its alteration could not well be imagined. Nothing can be more evident, than that such a measure to remove, and not to aggravate evil, ought to stand upon its own merits, and to proceed upon the most correct and ample information. Well, without inquiry—without any but the most imperfect information—a bill was introduced into Parliament to change this system. It was distinctly avowed, that the grand object of this bill was, not to remove the evils of the system, but to secure the passing of the relief bill ; and that, if the latter bill should not pass, the former should be withdrawn. Of course, a measure of such immense public importance stood in the House of Commons on precisely this ground,—no one could vote for it on its own merits—no one could vote for it without feeling that he was voting for the relief bill—one of the greatest evils of Ireland was to be touched, only on condition that the Catholics should be admitted to power ! This, at least, is a new method of managing public affairs, and we are by no means sure that it is either a constitutional or a wise one.

We need not say that Mr Lyttleton's bill was miserably defective, and that it was calculated to increase, rather than to diminish the miseries of Ireland. In the monstrous state of things which that unhappy country presents, property is without its natural and proper influence. The landlords must drag their Catholic tenants by chains, they cannot lead them by counsel. A priesthood which is worse qualified to hold political influence than any body of religious teachers in Europe, is irresistible in the field of politics against the landlord, if the latter cannot command his tenants. The bill was calculated to diminish the influence of the landlords, and, of course, to add to that of the priesthood ; while it would have made scarcely any alteration in the circumstances and character of the voter. Had it carried the qualification to a proper height, it might have raised the latter to competence and a fair share of independence of opinion ; he would, if a Catholic, always have voted for a Catholic, in spite of his landlord, but then he would have been able to distinguish between the demagogue and the honest man.

This bill was represented to be a security to the interests of the Protestants, and yet certain of the Catholics confessed their belief that it would operate in favour of Catholic party interests. We believe the same. So much for this security.

The other security was, a bill for taking the Catholic Priesthood into the pay of the State. It was stated, that this would make the priests negligent, destroy their influence over their flocks, and place them under the control of the government. Now, mark the provisions of this bill. The priests were to have incomes assigned them, which, taking all tilings into calculation, would have been greater than the incomes of a vast number of the English clergy, and yet they were to make no distinct abandonment of their present incomes ; they were still to obtain their present fees, if they could. The loss of a follower would still have been a loss of income to the priest, as well as a loss of party power to the priesthood.—A large portion of the aggregate income of the priest would therefore still have depended on his vigilance and industry. It is, we think, a very erroneous mode of calculating, to assume that dependance on his followers for bread is the only motive that can stimulate a religious teacher to exertion. Are the Catholic clergy of France and Spain at this moment indolent, and without influence? The competition for followers and supremacy to which the Irish Catholic priest must be constantly exposed, would have been quite sufficient to preserve from change his conduct and influence.

Again, the priest was not called on to surrender one iota of his authority. He was to retain his power of excommunicating—of imposing penance—of withholding absolution—of inflicting bodily punishment on the people for reading Protestant books, and entering Protestant places of worship.—He was to retain the whole of that tremendous penal code which gives him every conceivable advantage over the


text: Folk-Lore/Volume 4/Balochi Tales, 3

title: Folk-Lore/Volume 4/Balochi Tales, 3


text:
User talk:203.134.11.69

Welcome

Hello, and welcome to Wikisource! Thank you for your contributions. I hope you like the place and decide to stay. Here are a few good links for newcomers:

 * Help pages
 * Style Guide
 * Inclusion policy

You are welcome to continue editing articles without logging in, but you may wish to  [ create an account] . Doing so is free, requires no personal information, and provides several benefits. For one thing, if you continue to edit without a username, your IP address is used to publicly identify you.

In any case, I hope you enjoy donating your time to grow the Wikisource library that is free for everyone to use! In discussions, please sign your comments using four tildes ( ~ ); this will automatically produce your IP address (or username if you're logged in) and the date. If you need help, ask me on my talk page, or ask your question here (click  [ edit] ) and place  before your question. Again, welcome! — billinghurst  sDrewth  04:54, 24 January 2011 (UTC)

title: User talk:203.134.11.69


text:
User:Paulmcdonald

Want to learn about me, read my page at Wikipeida. Want to leave me a message, that's the best place too. Or if you prefer, leave a message on my talk page here and notify me on my Wikipedia page to truck over here to read it. Cheers!

title: User:Paulmcdonald


text:
User talk:Paulmcdonald

Please feel free to leave a message here, but be sure to notify me at my Wikipedia talk page because I check there much more often. THANK YOU!!--Paulmcdonald 05:15, 24 January 2011 (UTC)

title: User talk:Paulmcdonald


text:
Author:Barnabe Barnes

Poetry

 * Parthenophil and Parthenophe, Sonnettes, Madrigals, Elegies and Odes (1593)
 * A Divine Centurie of Spirituall Sonnetts (1595).

Plays

 * The Devil's Charter (1607)

title: Author:Barnabe Barnes


text: Author:Edward Peacock

title: Author:Edward Peacock


text:
Page:The Kinematics of Machinery.djvu/324

 302 KINEMATICS OF MACHINERY. However extraordinary this may seem at first, it is perfectly true, and requires moreover to be well remembered by anyone who wishes readily to understand existing mechanisms ; it is sufficient to cite Fig. 219 as an illustration of this. The chains which are re- presented in the four figures 223 to 226 are kinematically absolutely identical throughout. The external differences which appear in each case are merely due to that reversal of lower pairs which we emphasised so strongly, it can now be seen with how good reason, in an earlier chapter ( 16). . 70. The Isosceles Slider-crank Chain. We have seen that the difference between the two mechanisms ((7g P-*-) 1 * and (C'JP- 1 -)* is simply due to our having taken b >> a ; the difference between (C^P^ and (C'^P^ is due entirely to the same cause. We must therefore obtain an intermediate form for each pair of cases if we make a = 5 ; the chain thus obtained is the one already described in 47 and shown in Fig. 227. The links a and b are here made equal ; the links c and d are also equal, for they are the two infinite links which always form part of the chain (67 JP- 1 -). The equal links are adjacent in each case, so that the general conditions of the chain are the same as in the isosceles crank train of Fig. 211 ; the chain before us is simply a special case of the former, and we shall therefore give it a similar name, calling it an isosceles slider-crank chain. We have already considered its centroids in 47. They are two pairs of Cardanic circles, the smaller being the centroids for the links a and &, the larger those for c and d. The peripheral ratio which appears here is a general property of the isosceles quadric crank chain, we found it before where the centroids had unlike and complex forms, and we find it here also in the limiting case, which is one, as we see, of peculiar simplicity. The four mechanisms of the slider-crank here become two only, of which the first is shown in Fig. 227. Omitting the symbols for the higher pairing, its formula will be (C" 2 ^ C r// P- L ) d=c . The same mechanism is obtained whether the chain be placed on c or d, which is indicated by their equality in the exponent. We shall


text: Translation:Mishnah/Seder Zeraim/Tractate Demai/Chapter 3


text:
Translation:Mishnah/Seder Zeraim/Tractate Demai/Chapter 3/1

They feed the poor Demai and those in a hostel Demai.

Rabbi Gamaliel was feeding the workmen Demai.

Collectors of charity, the House of Shammai said, give the tithe when no tithe [is  received] and what is not tithed to those who are tithing.

It is found that all men eat [food for which any improper payment of the tithe has been] fixed.

And the Sages say they collect [from people] in general and distribute [to people] in general.

Let he who wants to fix [improper tithes] repair [them.]


text:
User:Kethryvis

The Disclaimer
I am a Community Associate for the Wikimedia Foundation, though my work on this username is in my capacity as a volunteer. My work with the Foundation began officially on October 15, 2010. Unless otherwise stated, any edit to this wiki by me is an act of a regular member of the community, not a legal or official action of any part of the Wikimedia Foundation. Official acts by me in the line of my work will be done from my office account, User:Christine_(WMF).

You can find me on IRC under the nick ChristineM.

The Other Stuff
I don't edit a lot, I mainly edit on English Wikipedia mainly around The Muppets and other Muppet Related Things. I'd like to get more involved with editing as time allows between work and grad school. They'll mostly be small edits and hopefully nothing to get excited over but hey... ya gotta start somewhere, right?

title: User:Kethryvis


text: Index:The Story of the Treasure Seekers.djvu


text: Page:The Story of the Treasure Seekers.djvu/1


text: Page:The Story of the Treasure Seekers.djvu/2


text: Page:The Story of the Treasure Seekers.djvu/3


text: Page:The Story of the Treasure Seekers.djvu/4


text:
Page:The Story of the Treasure Seekers.djvu/5

T. FISHER UNWIN, PUBLISHER, LONDON


text: Page:The Story of the Treasure Seekers.djvu/6


text: Page:The Story of the Treasure Seekers.djvu/7


text:
Page:The Story of the Treasure Seekers.djvu/8

 CARROLLIANA. THE LIFE AND LETTERS OF LEWIS CARROLL (Rev. C. L. Dodgson). By S. Dodgson Collixgwoou. With 100 Illustrations. New and cheaper edition. Crown 8vo, cloth gilt, price 3s. 6d. Opinions of the Press. "An entirely excellent book." — Liverpool Daily Post. " Eminentl}' readable and attrac- tive."— iVftt' Age. "All those who love 'Alice' should make haste to read it." — St. Raines's Gazette. THE LEWIS CARROLL PICTURE BOOK. By S. Dodgson Collingwood. Full of Illustrations, from photographs and drawings by Lewis Carroll and Others. Crown 8vo, cloth gilt, 6s. London : T. FISHER UNWIN. T*- 'ii®


text: Page:The Story of the Treasure Seekers.djvu/9


text:
Page:The Story of the Treasure Seekers.djvu/10

"Dora and H. O. had clubbed their money together and bought a melon."


text:
Page:The Story of the Treasure Seekers.djvu/12

 [All rights reserved.]


text: Page:The Story of the Treasure Seekers.djvu/14


text: Page:The Story of the Treasure Seekers.djvu/16


text: Page:The Story of the Treasure Seekers.djvu/20


text:
User talk:67.248.81.22

Welcome

Hello, and welcome to Wikisource! Thank you for your contributions. I hope you like the place and decide to stay. Here are a few good links for newcomers:

 * Help pages
 * Style Guide
 * Inclusion policy

You are welcome to continue editing articles without logging in, but you may wish to  [ create an account] . Doing so is free, requires no personal information, and provides several benefits. For one thing, if you continue to edit without a username, your IP address is used to publicly identify you.

In any case, I hope you enjoy donating your time to grow the Wikisource library that is free for everyone to use! In discussions, please sign your comments using four tildes ( ~ ); this will automatically produce your IP address (or username if you're logged in) and the date. If you need help, ask me on my talk page, or ask your question here (click  [ edit] ) and place  before your question. Again, welcome! — billinghurst  sDrewth  09:20, 24 January 2011 (UTC)

title: User talk:67.248.81.22


text: Dictionary of National Biography, 1885-1900/Hayward, John


text:
Author:Bernard Barton

Works

 * Metrical Effusions (1812)
 * Convict's Appeal (1818)
 * Poems by an Amateur (1818)
 * Poems (1820)
 * Napoleon and other Poems (1822)
 * Verses on the death of P. B. Shelley (1822)
 * Devotional Verses (1826)
 * A Missionary's Memoir, or Verses on the Death of J. Lawson (1826)
 * A Widow's Tale and other Poems (1827)
 * A New Year's Eve (1828)
 * The Reliquary, with a Prefatory Appeal for Poetry and Poets (1836), co-authored with Lucy Barton
 * Lamp of Our Feet, Whereby We Trace (1836)
 * On the Signs of the Times (1838}
 * Household Verses (1845)
 * Seaweeds gathered at Aldborough, Suffolk, in the Autumn of 1846 (1846)
 * A Memorial of J. J. Gurney (1847)
 * Birthday Verses at Sixty-four (1848)
 * A Brief Memorial of Major E. Moor, Woodbridge (1848)
 * Ichabod (1848)

Poems

 * "The Heart's Motto—'Forget me not' in Forget Me Not for 1824 (1823)
 * "A Poet's Study" in Forget Me Not for 1824 (1823)
 * "On the Portrait of a Lady, by Sir Thomas Lawrence" in Forget Me Not for 1824 (1823)
 * "Stanzas" in Forget Me Not for 1824 (1823)
 * "Lines written on the Print of the Hon. Mrs. Duff, engraved by Agar, from a Painting by Cosway" in Forget Me Not for 1824 (1823)
 * "Bishop Hubert" in Forget Me Not for 1824 (1823)
 * "Stanzas on a Sprig of Mignonette, gathered in Winter" in Forget Me Not for 1824 (1823)
 * "A Child’s Dream" in Forget Me Not for 1826 (1825)
 * "To the Passion Flower" in Forget Me Not for 1826 (1825)
 * "The Cottage Door" in Forget Me Not for 1826 (1825)
 * "Contemplation; illustrative of a Subject after Westall" in Forget Me Not for 1826 (1825)
 * "Human Life" in Forget Me Not for 1827 (1826)
 * "Princess Elizabeth at Woodstock" in Forget Me Not for 1827 (1826)

title: Author:Bernard Barton


text:
Index talk:The Army and Navy Hymnal.djvu

Note about authors
There is a listing of authors and their dates of life at Page:The Army and Navy Hymnal.djvu/21

Note about hymns
There is a listing of all the hymns at User:Beleg Tâl/Sandbox/Army and Navy Hymnal -- Beleg Tâl (talk) 22:39, 28 November 2014 (UTC)

Discussion of lyrics:LilyPond vs hymn/verses
"In [|this edit], it was suggested that as the lillypond content already had the lyrical content, there was no need to include them twice.

This was reverted, but I'd like a second opinion.

The verses here were originally transcribed as text because at the time the relevant extension for doing scores didn't exist. As the relevant extension now exists, and the titles could be picked up from header information I'd like views on whether there should be a "style" guide recomendation to:

i) Retain lyrics as a duplicate text version when they are present in scores.. or ii) Remove duplicate text lyrics when they are already present in scores. ShakespeareFan00 (talk) 12:08, 21 January 2015 (UTC)

 * I added the text to the LilyPond markup, because this is how it is written in the source. I didn't remove the hymn/verses because I am not familiar with that particular template. I believe that it is wise for the text to be available, for machine-readability and accessibility purposes (esp. since LilyPond renders as an image), BUT I also think that the extra text should NOT be visible since we are trying to replicate the original source, and this text is not displayed thus in the source. —Beleg Tâl (talk) 17:08, 21 January 2015 (UTC)

 * (e/c) I see this as a work-specific issue. The conversation should be had on the Index talk page with the editors who are involved with the work. If from that discussion there is a proposal that could be generalised to other music-heavy works, then a RfC can be created here. Beeswaxcandle (talk) 17:16, 21 January 2015 (UTC)"

- Scriptorium

If you still want to weigh in on this discussion, what do you think of the solution I have implemented at Faith of Our Fathers (unknown source)? I would also consider putting the lyrics in mainspace only instead of in the page namespace. —Beleg Tâl (talk) 17:08, 9 March 2015 (UTC)
 * Works for me :) ShakespeareFan00 (talk) 17:10, 9 March 2015 (UTC)
 * Would the use of tags be a valid solution? That way, the text is still searchable (by virtue of being on the page in normal, verse form), yet it would not be transcluded on the final product (hence, keeping the original layout). Also, an issue which was raised earlier but doesn't seem to have been resolved, should we also prefer having the headers in the lilypond scores (as presently) or separate (i.e. using )?

Scores
I thought you might like to consider using files such as these. I uploaded to Commons
 * Our God Our Help in Ages Past 01.mid

 * Our God Our Help in Ages Past 02.ogg
 * Our God Our Help in Ages Past 03.pdf
 * Our God Our Help in Ages Past 04.png
 * Our God Our Help in Ages Past 05.svg
 * Our God Our Help in Ages Past 06.wav

I used MuseScore2 to re-create the score in the image for the first hymn, and it's not an exact match to the image layout (I'm rather a novice at MuseScore2). But I thought it might be made close enough to match the existing image to be usable here. Font sizes and styles can be changed. I'm stumped on how to add verse numbers, but we might be able to come up with something if we work together on it. Sound files are based on the score and instrument selected (I used a piano sound).

Please let me know if you think this is usable for this hymnal. Outlier59 (talk) 01:38, 12 December 2015 (UTC)

General observations
From what I can see:
 * 1) The final "amen" sometimes happen to "cut across" bar lines because it is written irrespective of any initial upbeat. The way to resolve this is using \cadenzaOn placed just before.
 * 2) The clearest and most readable way to format the score is by using the same format as in, example, Hark, the herald angels sing! - this helps not only spotting errors but also helps in composing it in the first place, and in adding lyrics later on (the last of these reasons is why I'm making this remark...). We should eventually standardise scores which aren't already in this format. 198.84.253.202 03:15, 10 June 2018 (UTC)

 * The format of Hark, the herald angels sing! requires us to enter the durations into the lyrics manually, which is a pain. When I added the lyrics to Guide me, O thou great Jehovah, I added few additional LilyPond commands (explicit \new Voice = "high") so that we can just add the lyrics without needing to add durations. Would that be a better convention? 16:17, 17 May 2024 (UTC) Persimmon and Hazelnut (talk)

Henry Augustine Smith
Where did this name come from? I see a couple of other names mentioned as the compilers of the contents, but I find no mention of H. Augustine Smith anywhere (after, albeit, a brief search...)--RaboKarbakian (talk) 16:16, 28 October 2018 (UTC)
 * H. Augustine Smith is the person who compiled the Appleton version which was just one section of this. (Answering my own question.) Sorry to bother anyone who cares.--RaboKarbakian (talk) 02:27, 29 October 2018 (UTC)

Title lines
I note that the title lines in all of these pages are somewhat offcenter. The formatting used to create them is uniformly. Better formatting would result from  for right hand numbers, or. This will result in the titles being properly centered over the subtitles, with the numbers properly moved to the right or left margins. Since I have never edited WikiSource before, I'm not sure of the protocol involved to address this, so I'll leave this comment here for other, more experience WikiSource editors (from a possibly more experience LilyPond editor). WikiDan61 (talk) 21:26, 18 April 2019 (UTC)

 * I tried that. I got an error message. Apparently the version of LilyPond used by WikiSource doesn't know about the \fill-line command. Persimmon and Hazelnut (talk) 16:20, 17 May 2024 (UTC)


text:
Author:Philip Paul Bliss

Works

 * "Hold the Fort" (1870)
 * "Brightly Beams Our Father's Mercy" (1877)
 * "Blandy" (arr.)
 * "Light in the Darkness"
 * "Now"

title: Author:Philip Paul Bliss


text: Author talk:Katharine Lee Bates

title: Author talk:Katharine Lee Bates


text:
Author:Jane Laurie Borthwick

Works

 * Thoughts for Thoughtful Hours (1859)
 * "Thou Knowest, Lord, the Weariness"
 * Hymns From the Land of Luther (1854) with Sarah Laurie Borthwick Findlater
 * "God Calling Yet", tr. from German
 * "My Jesus, as Thou Wilt", tr. from German
 * The Story of Four Centuries (1864)
 * Lyra Christiana (1888)

title: Author:Jane Laurie Borthwick


text: Author talk:Jane Laurie Borthwick

title: Author talk:Jane Laurie Borthwick


text: The American Journal of Sociology/Volume 01/Number 1/English and American Christian Socialism


text:
Author:James Arnold Blaisdell

Works

 * "Christians, Lo, the Star Appeareth ", 1900

title: Author:James Arnold Blaisdell


text:
Author:John Bakewell

Works
"Hail, Thou Once Despised Jesus", 1757

title: Author:John Bakewell


text: Author talk:John Bakewell

title: Author talk:John Bakewell


text:
Author:Leonard Bacon (1802-1881)

Works

 * "O God, Beneath Thy Guiding Hand", 1833

title: Author:Leonard Bacon (1802-1881)


text: Author talk:Leonard Bacon (1802-1881)

title: Author talk:Leonard Bacon (1802-1881)


text:
Author:Louis Fitzgerald Benson

Works

 * A Dictionary of Hymnology, 1892, contributor
 * "Let Freemen's Hearts Grow Bolder", 1917

title: Author:Louis Fitzgerald Benson


text: Author talk:Louis Fitzgerald Benson

title: Author talk:Louis Fitzgerald Benson


text:
Author:Edward Henry Bickersteth

Works

 * "Peace, Perfect Peace", 1875

title: Author:Edward Henry Bickersteth


text:
Author:Matthew Bridges

Works

 * The testimony of profane Antiquity to the account given by Moses of Paradise and the Fall of Man (1825)
 * Roman Empire under Constantine the Great (1828)
 * Babbicome and other Poems
 * Jerusalem Regained: a Poem

Hymns

 * "Crown Him with Many Crowns"
 * "My God, Accept My Heart This Day"
 * "Rise, Glorious Conqueror"

Poems

 * "The Passion Flower"
 * "The wounded Side of Jesus"

title: Author:Matthew Bridges


text: Author talk:Matthew Bridges

title: Author talk:Matthew Bridges


text: Index:Profit Sharing in the United States.djvu


text:
Page:Profit Sharing in the United States.djvu/1

 PROFIT SHARING IN THE UNITED STATES.

One of the greatest advantages resulting from the present system of economic freedom is the great scope given for variation of social types. Through individual initiative these variations are produced, to be developed or annihilated by social forces as the variations are or are not conformable to the existing social environment. In a study of such variations, either in an attempt to determine the action of social forces upon them as exemplifying social progress, or in an estimate of their statical value to the existing system, it is essential to distinguish between the many similar variations in the same direction. This is not done in the study of the subject under consideration. The wage system, now well established for a century, has shown a decided tendency to vary. This variation is chiefly in the direction of the admission of the laborers into a share of the product, in addition to their participation as wage receivers. But to designate all such variations, or even many of them, "profit sharing," is manifestly improper. The fact that a type indicates a tendency to vary in a given direction is prima facie evidence of the expediency of some such change, to the type at least. But of these many variations one is to be selected, while the many fail to conform to the requirements of the environment. To judge then of the merits of such a tendency in a given direction, by averaging the success of these many variations is illogical; no less so is it to estimate the value of any one variation by a similar general average. It is essential for either purpose to study each variation separately. Only by such a relative study and estimate can a trustworthy judgment be reached.

Hence, for the present purpose, such a definition of terms as the following cannot be accepted. "The term profit sharing may be applied to any arrangement whereby labor is rewarded in addition to its wages, or in lieu of wages, by participation in the


text:
Page:Jews and Judaism in America (Ezra).djvu/15

[ 9 ] The male child of a Jewish mother is by the fact of its birth, just as much as the female child, a member of the Jewish community, even without circumcision.

With the lapse of time, men begin to grow more thirsty and hungry for changes and reform. Let us continue to make changes, was the order of the day. What need we care? We are living in a free country and anything that savours Jewishness should be tabooed. Therefore another Conference was convened at Pittsburg in 1885, at which the following resolutions were unanimously adopted:

Art. 1 declares that Judaism conveys the highest conception of God of His relation to man; that God is the Creator and Ruler of the World, Father and Educator of the human race.

Art. 2 treasures the Holy Scriptures as the record of divine Revelation, and of the consecration of the Jewish people as the missionaries of the One God. In composition and literary arrangement, the Scriptures are only the work of men, with the unavoidable limitations of their age.

Art. 3 welcomes the result of natural science as the best help to the understanding of the working of divine Law in the world, the Bible serving as guide to illustrate the Divine Power working within us.

Art. 4 regards the Mosaic laws as intended for the training of the Jews of Palestine in their former surroundings: that only the moral laws are divine; and that all social, political, and priestly statutes, inconsistent with our modern habits and views, are to be rejected.

Art. 5 declares that the Mosaic-rabbinical laws on diet, purity, and dress fail to imbue modern Jews with the spirit of priestly holiness; and that their observance to day would obstruct rather than enhance moral and spiritual elevation.


text:
Page:Jews and Judaism in America (Ezra).djvu/16

10 Art. 6 proclaims Israel's MesssianicMessianic [sic] hope to be the hope for the establishment of the authority of peace, truth, justice, and love among all men. No return to Palestine is expected, nor the re-institution there of a Jewish State, or of a worship conducted by descendants of Aaron.

Art. 7 declares Judaism to be an ever-growing, progressive, and rational religion of modern civilization, and asserts the necessity of preserving identity with the great past of the Jewish nation.

Art. 8 hails the efforts made by various religious denominations toward removing the barriers separating sect from sect.

Art. 9 declares it to be the duty of Jews to spread the knowledge of their religious truths and mission among Jews and Gentiles.

Art. 10 declares the present agitated state of Judaism to be a period of transition from a blind belief in authority and exclusion to a rational and humanitarian conception of religion; and that the masses, therefore, should be enlightened as to the history and mission of the Jewish people, and the social and spiritual condition elevated through press, pulpit and school.

It is hardly necessary to state that some of the clauses in the foregoing gave rise to bitter controversy in the both camps of Judaism, and consequently the orthodox section was alarmed at the state of Judaism, who foresaw the mischiefs and the unending clamouring for innovations it would lead to. As a result of this, a Jewish Theological Seminary was founded in New York in May, 1886, by S. Morais, for the purpose of training rabbis in traditional Judaism, and with a view to counteract the growing tendency of overthrowing the old historical Judaism. The discussion, be it noted, between both sections in America has not been abated one jot and it


text: The American Journal of Sociology/Volume 01/Number 1/The Civic Federation of Chicago


text:
Page:American Journal of Sociology Volume 1.djvu/701

 PROFIT SHARING IN THE UNITED STATES.

One of the greatest advantages resulting from the present system of economic freedom is the great scope given for variation of social types. Through individual initiative these variations are produced, to be developed or annihilated by social forces as the variations are or are not conformable to the existing social environment. In a study of such variations, either in an attempt to determine the action of social forces upon them as exemplifying social progress, or in an estimate of their statical value to the existing system, it is essential to distinguish between the many similar variations in the same direction. This is not done in the study of the subject under consideration. The wage system, now well established for a century, has shown a decided tendency to vary. This variation is chiefly in the direction of the admission of the laborers into a share of the product, in addition to their participation as wage receivers. But to designate all such variations, or even many of them, "profit sharing," is manifestly improper. The fact that a type indicates a tendency to vary in a given direction is prima facie evidence of the expediency of some such change, to the type at least. But of these many variations one is to be selected, while the many fail to conform to the requirements of the environment. To judge then of the merits of such a tendency in a given direction, by averaging the success of these many variations is illogical; no less so is it to estimate the value of any one variation by a similar general average. It is essential for either purpose to study each variation separately. Only by such a relative study and estimate can a trustworthy judgment be reached.

Hence, for the present purpose, such a definition of terms as the following cannot be accepted. "The term profit sharing may be applied to any arrangement whereby labor is rewarded in addition to its wages, or in lieu of wages, by participation in the


text:
Author:James Milton Black

Works

 * "When the Roll Is Called Up Yonder"

title: Author:James Milton Black


text:
Page:Jews and Judaism in America (Ezra).djvu/17

[ 11 ] continues as fiercely as ever. Each endeavours to expose the fallacies and the shortcomings of other; each endeavours to convert and to win more adherents to his ways of thinking and living and at the close of the nineteenth century we find Judaism all over Europe and America sharply divided into two opposing camps. Of late the differences of opinion have been deeply intensified rather than minimised, owing to the ascendency of Dr. K. Kohler, a most radical reformed rabbi, to the Presidential chair of the Hebrew Union College, Cincinnati. This rabbi and teacher in Israel has thrown a bomb-shell by presenting an ultimatum to the Jewish world that the "Bible and the Talmud as taught by him, are not binding and authoritative." Nay, the Bible which we have hitherto been taught with our life-blood to look upon as our previous legacy and "the inheritance of the congregation of Jacob", is now declared by the official loader of Reform Jewry in America, to be a collection of folklore and its contents borrowed and robbed from the code of Hammurabbi! What then is the future of reformed Judaism in America? Will it meet the same fate as that of the Berlin reformers? Experience teaches us so and the earlier they throw off sailing under false colours the better it will be for Judaism in general and the Jews in particular. As of old, Jewish champions of True Judaism are not wanting in Israel and to-day the faithful followers of the "old path", fired with the spirit of, , and others are valiantly struggling against the "new" spirit, the spirit of deformed Judaism that has set in in the free soil of America.

Now, a word on the position and influence of Zionism in the United States. Unlike other countries, Zionism had to struggle hard in winning adherents to its cause. Much of its success may be attributed among others to Mr.


text: Page:Jews and Judaism in America (Ezra).djvu/24


text:
Page:American Journal of Sociology Volume 1.djvu/230

 REVIEWS.

''Annales de l'Institut International de Sociologie. Travaux du premier Congrès tenu à Paris'', October, 1894, pp. xix+388. V. Giard & E. Brière, Paris, 1895. society the transactions of whose first congress are reported in the volume before us promises to be an important factor in the promotion of sociological investigation throughout the world. Its next congress convenes in Paris the last week in September. We shall hereafter have more to say of its influence and of its possible importance as an example to American sociologists. We cannot do better in the limited space at our disposal than to present the titles of the papers, with the names of their authors. It is a notable collection of themes and of writers:
 * I. The address of the President. Sir John Lubbock.
 * II. The address of the general secretary. René Worms.
 * III. The study of archæology in Russia. Maxime Kovalewsky.
 * IV. The method of induction applied to social phenomena. Paul von Lilienfeld.
 * V. Physical and mental defects of children in the public schools. Sir Francis Galton.
 * VI. A program of Sociology. Louis Gumplowicz.
 * VII. The Question of the Unemployed and its Solution. Guiseppe Flamingo.
 * VIII. Sociology and Division of the Soil. G. Combes de Lestrade.
 * IX. Sociology and Socialism. Eurico Ferri.
 * X. Science and Art in the Social Realm. René Worms.
 * XI. Justice and Darwinism. Jacques Novicow.
 * XII. Elementary Sociology. G. Tarde.
 * XIII. Reflections upon Modern History. Ferdinand Toennies.
 * XIV. Psychiatry and the Science of Ideas. Casimir de Kranz.
 * XV. Sociology and Criminal Law. Pedro Dorado.
 * XVI. Sociology and Anarchism. Adolfo Posado.
 * XVII. The Economic Future of Societies. Emile Worms.


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text: Author talk:James Milton Black

title: Author talk:James Milton Black


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Page:American Journal of Sociology Volume 1.djvu/231

 Rh :XVIII. The Sociological Importance of Agglomerations. Jules Mandello.
 * XIX. The Adaptation of Individuals to the Social Environment. Nicolas Abrikossof.
 * XX. Influence of the Number of Social Units upon the Character of Societies. Georg Simmel.

Personal letters have been received from several of the writers in this list, expressing something like envy at the comparatively fortunate condition of sociology in the United States. We have not yet made such progress, however, that we can assemble the sociologists of the country in a conference like that which produced these papers. It is to be hoped that this confession will not have to be repeated at the end of another year.

The Evolution of Modern Capitalism. By. Chas. Scribner's Sons, pp. xvi + 384.

Trusts, or Industrial Combinations in the United States. By. Macmillan & Co., pp. xvi + 350.

The Evolution of Industry. By. Macmillan & Co., pp. xv + 307.

three books have each already received attention from many readers and critics, but considered together they are of additional interest. Though written without reference to each other, these discussions have evidently been inspired by a common motive, and they are illustrations of a common method. Neither of these books alone, nor the three combined, can be said to have formulated a theory of social dynamics, or to have illustrated a faultless method of dynamic inquiry. Yet they do what is at present better than this, viz., they manifest the need of isolating certain groups of fact, in which series of dynamic social actions are in operation, and of subjecting these to microscopic examination in order to ascertain the sequences of action. In other words these books apply the positive method to the classes of facts which are relatively the most accessible and most instructive, but most neglected by social philosophers of conservative temper, viz., the facts of contemporary society.

Although neither of these books has accomplished the task of analysis and interpretation which is necessary for dynamic theory, yet each of them has in a measure anticipated the method which theorists in methodology are coöperating unconsciously to make precise and


text: Author talk:Henry Williams Baker

title: Author talk:Henry Williams Baker


text:
Author:Henry Williams Baker

Works

 * (ed.) Hymns Ancient and Modern

Hymns

 * The King of Love My Shepherd Is
 * Lord, thy word abideth
 * Oh, what if we are Christ's
 * Praise, O praise our Lord and King
 * There is a blessed Home

title: Author:Henry Williams Baker


text:
Page:Jews and Judaism in America (Ezra).djvu/20

[ 14 ] it becomes difficult of any solution when a leader in Israel is wanted. Our neighbours in America are doing their share of duty and by means of Jewish publications and Jewish colleges they have contributed largely towards altering the gloomy aspect of Judaism amongst its followers. To their zeal and enthusiasm, the civilised world is indebted for the twelve volumes of the Jewish Encyclopedia, which has been completed on the eve of the 250th anniversary of the settlement of the Jews in the United States. Every thinking Jew should feel proud today at the appearance of this monumental work, which gives a full record of his history and religion from the earliest time down to the present day. Let us while taking note of this hopeful literary production, never forget to bow our head in reverence to our brethren in America, who contributed largely to make it a success. We may not agree to follow them in all their ways of thinking and living but let us not withhold this of reverence which they are entitled to. Taking the position of the Jew in America all in all, we can truthfully extend our hand of fellow-ship to each and everyone and say to them in the words of our mother Ruth

"Thy people is my people    And thy God is my God."


text:
Author:Henry Dyer

Works

 * The Evolution of Industry (1895)
 * Dai Nippon: The Britain of the East (1904)
 * Japan in World Politics (1909)

title: Author:Henry Dyer


text:
Page:Jews and Judaism in America (Ezra).djvu/18

[ 12 ]  J. de Haas who, with characteresticcharacteristic [sic] energy gained numerous followers. It should be remembered that at the Pittsburg Conference, to which I have already alluded, the Reform rabbis declared "That no return to Palestine is expected, nor the re-institution there of a Jewish State." This has greatly hindered the rapid progress of Zionism and some no doubt finding their principles assailed, look askance to the ideals of Zionism, and thus endeavour by all means in their power to nullify its power and growth. In spite of all this, Zionism has over 30,000 followers in America, and amongst them may be found the flowers and blossoms of the noble sons of Israel.

My paper has become too discursive and to my regret I feel obliged to leave out several other important elements connected with the subject. There are many things which I have left out unsaid and to which I hope to recur on some other occasions. Speaking generally about the Jews in America, my opinion is that, taken all in all, they are a force and an element of usefulness to their brethren all over the world. They have always been to the fore in any endeavour which tended to raise the status and ameliorating the position of the persecuted Jews abroad. Whatever power they possessed in all their spheres of life, they have used for the advancement of the cause of their suffering brethren; and the tie of brotherhood which bind them together always grew stronger, specially when the lives of their persecuted brethren were in jeopardy and distress. The faithfulness of the Jews in America to their suffering brethren has been an example to the world.

In America there are over sixty Jewish weeklies in English and each in its own way endeavours to propagate its views and the views of its officials whom it represents. The editors and publishers are most of them Rabbis; some of whom regard this work as a labour of


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 SOCIOLOGICAL MISCELLANY.

, graduate scholar in Sociology in the University of Chicago, '92-'93, and in History in '93-94, also graduate student in Columbia, '94-'95, has been elected Associate Professor of History and Political Economy in Colgate University, and will assume his duties in September.

is preparing a new edition of his monumental work Bau und Leben des socialen Körpers. It will be thoroughly revised and reduced to two volumes. The publishers hope to issue not only the original, but French and English translations, in the Spring of 1896. Dr. Schaeffle will also contribute at an early date to this.

The annual "Baptist Congress," which will hold its sessions this year at Providence, R. I., November 12 to 14, announces as a part of its programme "The Relation of the State to Semi-public Corporations and their Employers," to be discussed by Hon. Thomas E. Barkworth, Jackson, Mich.; Professor Albion W. Small, LL.D., University of Chicago; and Rev. Wallace H. Butrick, Albany, N. Y.

While great success has followed the organization of economic and political studies in certain foreign universities, no similar provision has been made for these subjects in the United Kingdom. It is now proposed to attempt to remedy this deficiency. Funds have been placed at the disposal of trustees for the establishment of a London School of Economics and Political Science which will be organized under the direction of Mr. W. A. S. Hewins, M.A., of Pembroke College, Oxford, and which begins work in October 1895.

The London school starts with the coöperation of all the economists and students of political science in the United Kingdom and with the support of the Society of Arts and, on its commercial side, of the London Chamber of Commerce. It will be organized to meet the needs of different classes of students. The advanced courses will


text:
Author:William Gay Ballantine

Works

 * "God Save America"

title: Author:William Gay Ballantine


text: Author talk:William Gay Ballantine

title: Author talk:William Gay Ballantine


text:
Page:American Journal of Sociology Volume 1.djvu/595

 RISE OF THE GERMAN INNER MISSION. . A few important titles may be given here. Leitfaden der inneren Mission, by Pastor T. Schäfer. Die Lehre der inneren Mission, by Dr. Paul Wurster. Die christliche Liebesthätigkeit seit der Reformation, by J. G. W. Uhlhom. Die Kirchengeschichte des achtzehnten und neunzehnten Jahrbunderts, by Dr. K. R. Hagenbach. Fliegende Blätter des Rauhe Hauses. Monatsschrift für Diakonie und innere Mission. Ratzinger, die kirchliche Armenpflege (R.C.). Those who wish to pursue the subject further will find full bibliography in these works.

a previous article it was attempted to indicate the function of the voluntary association in social movements, and it was then said that "it is a part of the plan of this to publish descriptions, estimates and criticisms of many forms of free coöperation for human ends." The abstract formulas are made more intelligible when clothed in the garment of concrete reality. The method of study is made clearer by an example of its use. The subject of this article has more than scientific and theoretical interest at this time. The churches of America are awakening to a consciousness of their social responsibility for the possession of vast resources of wealth and influence. New conditions confront them, especially in cities. The population is no longer homogeneous, for all races and religions are crowded together in urban communities. Social classes are more sharply defined and more severely antagonistic. Economic conditions force people apart, crime arises from social friction, public opinion crosses barriers tardily, and spiritual agencies are blocked by unexpected obstacles.

In this new situation we turn to older communities in order to learn from their dearly-bought experience. The experiment which promises most instruction for Protestants in this country


text: 1911 Encyclopædia Britannica/Pattern

title: 1911 Encyclopædia Britannica/Pattern


text:
Talk:1911 Encyclopædia Britannica/Pattern

Sources:
 * http://en.wikisource.org/w/index.php?title=User:Tim_Starling/ScanSet_PNG_demo&vol=20&page=ED0A982


text:
Author:Phoebe Cary

Works

 * "Baby's Ring"
 * "The Chicken's Mistake"
 * "The Crow's Children"
 * "The Envious Wren"
 * "Faithful"
 * "The Fortune in the Daisy"
 * "In Absence"
 * "A Leak in the Dike"
 * "Nearer Home"
 * "One Sweetly Solemn Thought", 1852
 * "Ready"
 * "A Story"
 * "They Didn't Think"
 * "Thou and I"

title: Author:Phoebe Cary


text: Author talk:Phoebe Cary

title: Author talk:Phoebe Cary


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Page:Jews and Judaism in America (Ezra).djvu/19

[ 13 ] love rather than of making any pecuniary benefits.

In bringing this paper to a close I desire to point out that notwithstanding the differences of opinions and beliefs which some of our brethren have introduced in the course of the development of Judaism in America, we have setting aside all our pre-conceived notions, yet to learn much from either their failures or success. To take but one example. We have all heard of the recent princely bequest of one of our Philadelphian brethren, to wit, Moses A. Dropsie, of a sum of nearly two million Mexican dollars for the establishment of a Jewish University in Philadelphia, where a thorough training in Hebrew literature can be acquired. Who amongst us ever thought of such a noble scheme? Alas! were a history of the Jews in India, China or the Straits, for the last 50 years to be recorded what a sorry mess of the spectacle will it disclose to outsiders? We were indeed capable of utilising our powers to promoting any pious wish, if only we essayed to do it. But no; we never thought of such a sublime thought. We remained in the background; we remained indifferent and callous for the future concern of Judaism; we were given freedom and lost faith; reaped the advantages of our modern civilization but offered nothing toward the spiritual betterment of ourselves. And here we are, standing on the brink of spiritual bankruptcy, without a leader, without a true knowledge of Judaism; and like a steamer without a captain sailing unconsciously on the rock of indifference and debasement. From whence shall a light of Jewish renaissance radiate upon us? The outlook is gloomy indeed and if we will not be up and doing, soon the board of the existence of our soul will be laid low, only to be debased and sunk deeper. The religious problem of the Jew is agitating the mind of every thinking Jew and


text:
Portal:Natural History and Biology

Natural history
Natural history is the scientific research of plants or animals, leaning more towards observational rather than experimental methods of study, and encompasses more research published in magazines than in academic journals.

General

 * The Natural History of Man I as it appeared in the May 1872 Popular Science Monthly
 * The Natural History of Man II as it appeared in the June 1872 Popular Science Monthly
 * Natural History of Man V as it appeared in the September 1874 Popular Science Monthly

 * Clews in Natural History as it appeared in the May 1879 Popular Science Monthly

Geographical distribution

 * Geographical Evolution I as it appeared in the August 1879 Popular Science Monthly
 * Geographical Evolution II as it appeared in the September 1879 Popular Science Monthly

Microscopy

 * A brief account of microscopical observations made on the particles contained in the pollen of plants by Robert Brown, including "Additional remarks on active molecules.", as it appeared in John Joseph Bennett (ed.) (1866) The miscellaneous botanical works of Robert Brown, Esq., D.C.L., F.R.S. 1:433–461.
 * The Microscope and its Misinterpretations as it appeared in the June 1875 Popular Science Monthly

Unsorted

 * The Migrations of Men III as it appeared in the July 1872 Popular Science Monthly
 * Spontaneous Generation I as it appeared in the February 1878 Popular Science Monthly
 * Micro-Organisms and their Effects in Nature as it appeared in the October 1879 Popular Science Monthly
 * The Age of Ice as it appeared in the October 1879 Popular Science Monthly
 * Croll's Climate and Time as it appeared in the April 1880 Popular Science Monthly
 * Prehistoric Records as it appeared in the February 1880 Popular Science Monthly
 * The Glacial Man in America as it appeared in the November 1880 Popular Science Monthly
 * The Aquarium as it appeared in the October 1874 Popular Science Monthly
 * Food and the Development of Man as it appeared in the September 1874 Popular Science Monthly
 * On Some of the Results of the Expedition of H M S Challenger as it appeared in the May 1875 Popular Science Monthly
 * On the Border Territory Between the Animal and the Vegetable Kingdoms as it appeared in the April 1876 Popular Science Monthly

Biology
Biology is a natural science concerned with the study of life and living organisms, including their structure, function, growth, origin, evolution, distribution, and taxonomy.

 * Biology for Young Beginners I as it appeared in the January 1875 Popular Science Monthly
 * Biology for Young Beginners II as it appeared in the March 1875 Popular Science Monthly
 * The Study and Teaching of Biology as it appeared in the January 1877 Popular Science Monthly
 * On the Study of Biology as it appeared in the March 1877 Popular Science Monthly

Evolution

 * On the Origin of Species, 1859 by Charles Darwin
 * The Origin of Species, 1872 by Charles Darwin
 * The Descent of Man, 1874 by Charles Darwin
 * A Critique of the Theory of Evolution, 1916 by Thomas Hunt Morgan
 * Genesis of Species
 * Evolution and the After-Life as it appeared in the May 1875 Popular Science Monthly
 * What American Zoologists Have Done for Evolution: 1876 Speech II as it appeared in the December 1876 Popular Science Monthly
 * A Problem in Human Evolution as it appeared in the June 1879 Popular Science Monthly
 * The Evolution of Organic Form as it appeared in the November 1880 Popular Science Monthly

Genetics

 * Heredity and Race-Improvement as it appeared in the December 1873 Popular Science Monthly
 * The Phenomena of Heredity as it appeared in the November 1873 Popular Science Monthly
 * On the Hereditary Transmission of Acquired Psychical Habits as it appeared in the July 1873 Popular Science Monthly
 * The History of Twins, as a Criterion of the Relative Powers of Nature and Nurture as it appeared in the January 1876 Popular Science Monthly

Reproduction

 * The Genesis of Sex as it appeared in the December 1879 Popular Science Monthly
 * Modes of Reproduction in Plants as it appeared in the June 1884 Popular Science Monthly

Life

 * Hints towards the formation of a more comprehensive theory of life
 * Monera, and the Problem of Life I as it appeared in the August 1878 Popular Science Monthly
 * Monera, and the Problem of Life III as it appeared in the October 1878 Popular Science Monthly
 * Monera, and the Problem of Life II as it appeared in the September 1878 Popular Science Monthly
 * Longevity as it appeared in the September 1882 Popular Science Monthly

Cytology

 * Plant-Cells and their Contents as it appeared in the July 1882 Popular Science Monthly
 * Protoplasm as it appeared in the July 1882 Popular Science Monthly
 * The Properties of Protoplasm as it appeared in the November 1875 Popular Science Monthly
 * The Cell-State as it appeared in the December 1882 Popular Science Monthly

Unsorted

 * Scientific Method in Biology, 1898 by Elizabeth Blackwell
 * A Biographical Sketch of an Infant
 * De partibus animalium

 * Voluntary Motion as it appeared in the August 1878 Popular Science Monthly
 * Dry-Rot in Timber as it appeared in the August 1879 Popular Science Monthly
 * Protoplasm and Life as it appeared in the October 1879 Popular Science Monthly
 * Vegetable Phosphorescence as it appeared in the April 1880 Popular Science Monthly
 * New Views of Animal Transformations as it appeared in the March 1880 Popular Science Monthly
 * The Profusion of Life as it appeared in the November 1880 Popular Science Monthly
 * Degeneration II as it appeared in the July 1881 Popular Science Monthly
 * The Phenomena of Death as it appeared in the July 1881 Popular Science Monthly
 * Degeneration I as it appeared in the July 1881 Popular Science Monthly
 * Is Electricity Life? as it appeared in the February 1873 Popular Science Monthly
 * The Germ Theory as it appeared in the April 1882 Popular Science Monthly
 * How Plants Resist Decay as it appeared in the August 1882 Popular Science Monthly
 * The Ethics of Vivisection as it appeared in the July 1882 Popular Science Monthly
 * A Partnership of Animal and Plant Life as it appeared in the October 1882 Popular Science Monthly
 * Progress of the Backboned Family as it appeared in the April 1883 Popular Science Monthly
 * The Prevention of Hydrophobia as it appeared in the July 1884 Popular Science Monthly
 * Vivisection as it appeared in the April 1874 Popular Science Monthly
 * Water Turned to Blood as it appeared in the December 1873 Popular Science Monthly
 * The Chain of Species I as it appeared in the July 1874 Popular Science Monthly
 * The Genesis of Woman as it appeared in the July 1874 Popular Science Monthly
 * Microscopic Architects as it appeared in the October 1874 Popular Science Monthly
 * Thermal Death-Point of Living Matter I as it appeared in the October 1874 Popular Science Monthly
 * Thermal Death-Point of Living Matter II as it appeared in the December 1874 Popular Science Monthly
 * Animal Phosphorescence as it appeared in the August 1875 Popular Science Monthly
 * Professor Tyndall's Recent Researches as it appeared in the April 1876 Popular Science Monthly
 * Our Common Moulds as it appeared in the August 1876 Popular Science Monthly
 * Organisms and their Media as it appeared in the June 1876 Popular Science Monthly
 * The Present Status of the Subspecies as it appeared in The Condor
 * The Variation of Animals and Plants under Domestication
 * Land Mollusca of North America (north of Mexico)
 * Zoonomia

title: Portal:Natural History and Biology


text:
Portal:Zoology

General

 * The Babyhood of Wild Beasts, 1917 by Georgia McNally
 * The Babyhood of Wild Beasts, 1917 by Georgia McNally
 * The Babyhood of Wild Beasts, 1917 by Georgia McNally
 * The Babyhood of Wild Beasts, 1917 by Georgia McNally
 * The Babyhood of Wild Beasts, 1917 by Georgia McNally
 * The Babyhood of Wild Beasts, 1917 by Georgia McNally
 * The Babyhood of Wild Beasts, 1917 by Georgia McNally
 * The Babyhood of Wild Beasts, 1917 by Georgia McNally
 * The Babyhood of Wild Beasts, 1917 by Georgia McNally
 * The Babyhood of Wild Beasts, 1917 by Georgia McNally
 * The Babyhood of Wild Beasts, 1917 by Georgia McNally
 * The Babyhood of Wild Beasts, 1917 by Georgia McNally
 * The Babyhood of Wild Beasts, 1917 by Georgia McNally
 * The Babyhood of Wild Beasts, 1917 by Georgia McNally
 * The Babyhood of Wild Beasts, 1917 by Georgia McNally
 * The Babyhood of Wild Beasts, 1917 by Georgia McNally
 * The Babyhood of Wild Beasts, 1917 by Georgia McNally
 * The Babyhood of Wild Beasts, 1917 by Georgia McNally
 * The Babyhood of Wild Beasts, 1917 by Georgia McNally
 * The Babyhood of Wild Beasts, 1917 by Georgia McNally
 * The Babyhood of Wild Beasts, 1917 by Georgia McNally
 * The Babyhood of Wild Beasts, 1917 by Georgia McNally
 * The Babyhood of Wild Beasts, 1917 by Georgia McNally
 * The Babyhood of Wild Beasts, 1917 by Georgia McNally
 * The Babyhood of Wild Beasts, 1917 by Georgia McNally

Arachnids

 * Spiders, Mites, and Scorpions

 * The Life of the Spider (1912)
 * The Salticidae (Spiders) of Panama
 * The Salticidae (Spiders) of Panama
 * The Salticidae (Spiders) of Panama

Insects

 * Portal:Insects

Myriapods

 * Centipedes and Millipedes

 * (also covers Pauropoda and Symphyla)
 * (also covers Pauropoda and Symphyla)
 * (also covers Pauropoda and Symphyla)
 * (also covers Pauropoda and Symphyla)

Mollusks

 * New land mollusks from Madagascar and Mexico (1961)
 * New land mollusks from Madagascar and Mexico (1961)
 * New land mollusks from Madagascar and Mexico (1961)
 * New land mollusks from Madagascar and Mexico (1961)
 * New land mollusks from Madagascar and Mexico (1961)
 * New land mollusks from Madagascar and Mexico (1961)
 * New land mollusks from Madagascar and Mexico (1961)
 * New land mollusks from Madagascar and Mexico (1961)
 * New land mollusks from Madagascar and Mexico (1961)
 * New land mollusks from Madagascar and Mexico (1961)
 * New land mollusks from Madagascar and Mexico (1961)
 * New land mollusks from Madagascar and Mexico (1961)
 * New land mollusks from Madagascar and Mexico (1961)
 * New land mollusks from Madagascar and Mexico (1961)

Vertebrates

 * Portal:Birds
 * Portal:Mammals
 * Portal:Dinosaurs

Books

 * The Osteology of the Reptiles by Samuel Wendell Williston, ed. by William K. Gregory (1925)

Amphibians

 * The turtles, snakes, frogs and other reptiles and amphibians of New England and the north by Edward Knobel, (1899)
 * The return of red-legged frogs - US Fish & Wildlife Services (2021)
 * The turtles, snakes, frogs and other reptiles and amphibians of New England and the north by Edward Knobel, (1899)
 * The return of red-legged frogs - US Fish & Wildlife Services (2021)
 * The turtles, snakes, frogs and other reptiles and amphibians of New England and the north by Edward Knobel, (1899)
 * The return of red-legged frogs - US Fish & Wildlife Services (2021)
 * The turtles, snakes, frogs and other reptiles and amphibians of New England and the north by Edward Knobel, (1899)
 * The return of red-legged frogs - US Fish & Wildlife Services (2021)
 * The turtles, snakes, frogs and other reptiles and amphibians of New England and the north by Edward Knobel, (1899)
 * The return of red-legged frogs - US Fish & Wildlife Services (2021)
 * The return of red-legged frogs - US Fish & Wildlife Services (2021)

Animal behavior

 * The Beast from the Abyss by Robert Ervin Howard

Morphology
In biology, morphology is a branch of bioscience dealing with the study of the form and structure of organisms and their specific structural features. This includes aspects of the outward appearance (shape, structure, colour, pattern) as well as the form and structure of the internal parts like bones and organs. This is in contrast to physiology, which deals primarily with function. Morphology is a branch of life science dealing with the study of gross structure of an organism or Taxon and its component parts.

Anatomy
"Anatomy" is the study of the form and structure of internal features of an organism.

 * Illustrations of the comparative anatomy of the nervous system (1835)

Eidonomy
"Eidonomy" is the study of the form and structure of the external features of an organism.

Cats

 * The Black Cat
 * The Cat Came Back
 * The Cat That Walked by Himself
 * Cat and Mouse in Partnership
 * The Cat and Venus
 * The Cat and the Birds
 * Cats and Dogs
 * The Cats of Ulthar
 * The Fox and the Cat (Grimm)

Horses

 * Black Bess by Eliza Cook

title: Portal:Zoology


text:
Portal:Human Anatomy

General

 * Compleat Surgeon, 1696 by M. le Clerc
 * Comparative anatomy from On the Will in Nature, 1836 by Arthur Schopenhauer, translated by Madame Karl Hillebrand
 * The Essentials of Anatomy, 1880 by Ambrose Loomis Ranney
 * Anatomical Plates, 1881 by Ambrose Loomis Ranney
 * Practical Medical Anatomy, 1882 by Ambrose Loomis Ranney
 * Anatomy, Descriptive and Applied, 1913 by Henry Gray (better known as "Gray's Anatomy")
 * Anatomy of the Human Body, 1918 by Henry Gray
 * Anatomy of the Human Body, 1918 by Henry Gray

Regional anatomy

 * The Topographical Relations of the Female Pelvic Organs, 1883 by Ambrose Loomis Ranney

Human and comparative histology

 * The Applied Anatomy of the Nervous System, 1881 by Ambrose Loomis Ranney

Anatomy of the Animal kingdom

 * Illustrations of the comparative anatomy of the nervous system (1835)

Anatomists

 * Charles Bell
 * Giovanni Bianchi
 * Gilbert Charles Bourne (Comparative anatomist)
 * W. L. H. Duckworth
 * William Henry Flower (Comparative anatomist)
 * Andrew Lockhart Gillespie
 * Albrecht von Haller
 * John Graham Kerr (Embryologist)
 * Marcello Malpighi
 * Ambrose Loomis Ranney (1848 – 1905)
 * Albert von Kölliker
 * Franz Weidenreich

title: Portal:Human Anatomy


text: Portal:Physiology

title: Portal:Physiology


text:
Portal:Microbiology

General

 * "Observations on the microscopic animalcules about the hot springs of Carlsbad" in Essay on the mineral waters of Carlsbad (1835)

Mycology

 * Coloured figures of English fungi or mushrooms, 1789-1791 by James Sowerby
 * a]]
 * a]]
 * a]]
 * a]]
 * a]]
 * a]]
 * a]]
 * a]]

Rhizopoda
(Obsolete group)

title: Portal:Microbiology


text:
Portal:General Science

General

 * Portal:International Catalogue of Scientific Literature

 * Shall We Adopt the Metric System? as it appeared in the April 1879 Popular Science Monthly
 * The Harvard Classics Vol. 51, 1914 by Lawrence Joseph Henderson:
 * Natural Science I.
 * Natural Science II.
 * Natural Science III.
 * Natural Science IV.
 * Natural Science V

Cybernetics

 * Stafford Beer

title: Portal:General Science


text: Portal talk:General Science

title: Portal talk:General Science


text: Portal talk:Natural History and Biology

title: Portal talk:Natural History and Biology


text: Portal talk:Zoology

title: Portal talk:Zoology


text: Portal talk:Human Anatomy

title: Portal talk:Human Anatomy


text: Portal talk:Physiology

title: Portal talk:Physiology


text: Portal talk:Microbiology

title: Portal talk:Microbiology


text:
Author:Charles Timothy Brooks

Works

 * "God Bless Our Native Land", Siegfried August Mahlmann. tr., 1833
 * "Men and Knaves", Theodor Körner. The German Classics of the Nineteenth and Twentieth Centuries, volume 5. 1913
 * "Prayer During Battle", Körner. German Classics, vol 5.

title: Author:Charles Timothy Brooks


text: Author talk:Charles Timothy Brooks

title: Author talk:Charles Timothy Brooks


text: Jews and Judaism in America

title: Jews and Judaism in America


text: File:SahaElectrodynamics.djvu

title: File:SahaElectrodynamics.djvu


text:
Author:Maxwell Newton Cornelius

Works

 * "Not Now, But in the Coming Years"

title: Author:Maxwell Newton Cornelius


text: Index:SahaElectrodynamics.djvu

title: Index:SahaElectrodynamics.djvu


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Page:SahaElectrodynamics.djvu/1

INTRODUCTION.
It is well known that if we attempt to apply Maxwell's electrodynamics, as conceived at the present time, to moving bodies, we are led to assymetry which does not agree with observed phenomena. Let us think of the mutual action between a magnet and a conductor. The observed phenomena in this case depend only on the relative motion of the conductor and the magnet, while according to the usual conception, a distinction must be made between the cases where the one or the other of the bodies is in motion. If, for example, the magnet moves and the conductor is at rest, then an electric field of certain energy-value is produced in the neighbourhood of the magnet, which excites a current in those parts of the field where a conductor exists. But if the magnet be at rest and the conductor be set in motion, no electric field is produced in the neighbourhood of the magnet, but an electromotive force which corresponds to no energy in itself is produced in the conductor ; this causes an electric current of the same magnitude and the same career as the electric force, it being of course assumed that the relative motion in both of these cases is the same.

title: Page:SahaElectrodynamics.djvu/1


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Page:SahaElectrodynamics.djvu/2

 2. Examples of a similar kind such as the unsuccessful attempt to substantiate the motion of the earth relative to the "Light-medium" lead us to the supposition that not only in mechanics, but also in electrodynamics, no properties of observed facts correspond to a concept of absolute rest ; but that for all coordinate systems for which the mechanical equations hold, the equivalent electrodynamical and optical equations hold also, as has already been shown for magnitudes of the first order. In the following we make these assumptions (which we shall subsequently call the Principle of Relativity) and introduce the further assumption, —an assumption which is at the first sight quite irreconcilable with the former one— that light is propagated in vacant space, with a velocity c which is independent of the nature of motion of the emitting body. These two assumptions are quite sufficient to give us a simple and consistent theory of electrodynamics of moving bodies on the basis of the Maxwellian theory for bodies at rest. The introduction of a "Lightäther" will be proved to be superfluous, for according to the conceptions which will be developed, we shall introduce neither a space absolutely at rest, and endowed with special properties, nor shall we associate a velocity-vector with a point in which electro-magnetic processes take place.

3. Like every other theory in electrodynamics, the theory is based on the kinematics of rigid bodies; in the enunciation of every theory, we have to do with relations between rigid bodies (co-ordinate system), clocks, and electromagnetic processes. An insufficient consideration of these circumstances is the cause of difficulties with which the electrodynamics of moving bodies have to fight at present.

title: Page:SahaElectrodynamics.djvu/2


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Page:SahaElectrodynamics.djvu/3

§ 1. Definition of Synchronism.
Let us have a co-ordinate system, in which the Newtonian equations hold. For distinguishing this system from another which will be introduced hereafter, we shall always call it "the stationary system."

If a material point be at rest in this system, then its position in this system can be found out by a measuring rod, and can be expressed by the methods of Euclidean Geometry, or in Cartesian co-ordinates.

If we wish to describe the motion of a material point, the values of its coordinates must be expressed as functions of time. It is always to be borne in mind that ''such a mathematical definition has a physical sense, only when we have a clear notion of what is meant by time. We have to take into consideration the fact that those of our conceptions, in which time plays a part, are always conceptions of synchronism''. For example, we say that a train arrives here at 7 o'clock ; this means that the exact pointing of the little hand of my watch to 7, and the arrival of the train are synchronous events.

It may appear that all difficulties connected with the definition of time can be removed when in place of time, we substitute the position of the little hand of my watch. Such a definition is in fact sufficient, when it is required to define time exclusively for the place at which the clock is stationed. But the definition is not sufficient when it is required to connect by time events taking place at different stations, —or what amounts to the same thing,— to estimate by means of time (zeitlich werten) the occurrence of events, which take place at stations distant from the clock.

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 Now with regard to this attempt; —the time-estimation of events, we can satisfy ourselves in the following manner. Suppose an observer —who is stationed at the origin of coordinates with the clock— associates a ray of light which comes to him through space, and gives testimony to the event of which the time is to be estimated, — with the corresponding position of the hands of the clock. But such an association has this defect, —it depends on the position of the observer provided with the clock, as we know by experience. We can attain to a more practicable result by the following treatment.

If an observer be stationed at A with a clock, he can estimate the time of events occurring in the immediate neighbourhood of A, by looking for the position of the hands of the clock, which are synchronous with the event. If an observer be stationed at B with a clock, —we should add that the clock is of the same nature as the one at A,— he can estimate the time of events occurring about B. But without further premises, it is not possible to compare, as far as time is concerned, the events at B with the events at A. We have hitherto an A-time, and a B-time, but no time common to A and B. This last time (i.e., common time) can be defined, if we establish by definition that the time which light requires in travelling from A to B is equivalent to the time which light requires in travelling from B to A. For example, a ray of light proceeds from A at A-time tA towards B, arrives and is reflected from B at B-time tB, and returns to A at A-time t'A. According to the definition, both clocks are synchronous, if

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