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 MR. STUART-GLENNIE ON THE

ORIGINS OF MATRIARCHY.

O the second volume of Miss Garnett's Women of Turkey and their Folk-lore ("Jewish and Moslem Women"), Mr. Stuart-Glennie has added a study on the "Origins of Matriarchy", in which he treats this puzzling institution as an exemplification of his general theory of the origins of civilisation, and seeks support for his contention in the folk-tale. His argument thus has especial interest for folk-lorists, and, pending a detailed notice of the work to appear shortly in, I wish to call attention to the importance of the points raised by Mr. Stuart-Glennie.

As is well known, Mr. Stuart-Glennie seeks the determining impetus towards our present state of civilisation in the relations between primitive white races (whom he designates Archaian) and coloured races of an altogether inferior mental and moral strain. These relation swere invariably ones of subordination on the part of the lower races. But this subordination varied in degree, and was at times and in places consistent with marriage between women of the higher and men of the lower race. In these cases the wife would retain such political, social, and personal rights as we find in matriarchal communities. To verify the hypothesis, Mr. Stuart-Glennie analyses the folk-lore relating to marriage of the peoples living around the eastern Mediterranean, under three heads: (1) Family usages; (2) marriage sanctions; (3) wedding ceremonies. Historically, as he points out, the patriarchal family has been the dominant type in this region for over 2,000 years; yet, in spite of this, the folk-lore presents marked matriarchal features. Thus, the chief sanctions of the patriarchal


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54 In his "Letter from Italy" he writes:—

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HE precipices of limestone, Coudon, 1,205 and Faron, 1,790 feet, standing as guardians over Toulon, crowned with gleaming circles of white fortifications, effectually protect the great arsenal and dockyards of this place of first importance to France. Coudon looks out over the crau towards the Gulf of Hyères, and would effectually prevent attack thence; and Faron, standing immediately above the harbour of Toulon, could sink any fleet that ventured within range. Indeed, till these two fortresses should be silenced, Toulon would be impregnable. Faron (Pharus) as its name implies, was formerly the beacon height to the Rade. During the night a fire was flaming on its summit, during the day moistened straw was burnt to send up a column of smoke. This language of signals communicated to the population of the coast the appearance on the horizon of vessels suspected of piratical intent. The beacon of Faron communicated with other beacons on heights within sight of one another. The keeping up of these signals on points

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T will be at Hyères, probably, that the visitor to the Riviera first realises that he has come amidst tropical vegetation, for here he will first see palms, agaves, and aloes in full luxuriance. Moreover, the olive, which has been seen, but not in its full luxuriance, reaches its finest development on the red soil north of the branch line, where it parts from the main line at La Pauline. The olive is without question the most important tree on this coast; it prevails, and gives its colour to the country everywhere, except in the Montagnes des Maures and the Estérel. This is a most difficult tree for an artist to deal with, as it forms no masses of foliage; the small pointed leaves, dull green above, pale below, are so disposed that the foliage can be represented only by a series of pencil scratches. The trunk has a tendency to split into three or four parts in the ground. The vitality of the olive is remarkable. After a century, it may be after more, the core of the trunk decays, and the tree

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 368 marriage are race-identity, contract, assent; the chief ceremony is the propitiation of ancestors. But of matriarchal marriage the chief sanctions are non-kinship, capture, consent; the chief ceremony is propitiation of the powers of nature. Numerous are the still surviving customs which can best be explained by the matriarchal conception of society. But it is in folk-poesy, even more than in folkcustom, that Mr. Stuart-Glennie seeks for matriarchal survivals, and it is especially in the Swan-Maiden group of tales that he finds them. Here he polemises against Mr. Hartland in what seems to me an unnecessary way, the polemic having little bearing upon the main contention. But I will leave Mr. Hartland to defend his views, as he is so well able to do. It is urged, then, that in the Swan-Maid group the father is either unmentioned or subordinate, the wife or mother is supreme, the family and not the father consent to or refuse the marriage, the hero is, as a rule, a fatherless child. Again, the Swan-Maid is always described in terms that differentiate her racially from the hero; she is only to be won by achievement, whether capture of herself, killing of her guardian, or performance of tasks; finally, the tale nearly always includes submission of the husband to a taboo, the breaking of which entails for him the loss of the wife.

This brief recapitulation of Mr. Stuart-Glennie's points will show of what importance his argument is to all who essay to explain the facts of folk-lore. I may at once express my opinion that little would be needed to bring Mr. Stuart-Glennie's and Mr. Hartland's explanations into line with each other. They impress me as being complementary rather than antagonistic. Both writers, in effect, treat the stories as evidence of a bygone social, intellectual, and moral state, which state dates back to a hoary antiquity. That in interpreting the survivals from such a remote period divergences should arise is but natural. But if it is once agreed that the stories do contain traces of a past state of humanity, correct


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 Rh can only be a matter of time and study. But what if the stories contain no such traces, or at least only traces of a state of affairs which obtained amongst a small section of humanity, and if the development of the stories has not been conditioned by custom, but by the simple desire to make the tale varied and exciting? How are we, then, to discriminate between what is the record or the symbol of custom or of belief, and what is simply the play of free fancy? Here, again, the fundamental question of folk-lore crops. Is this lore in the main the outcome of the social and mental phases through which a race has passed, or is it a miscellaneous and meaningless collection of borrowings?

It is evident that any historical theory of progress which fits the facts of folk-lore into the general scheme favours the first of these views. In so far I hold the anthropological school may claim Mr. Stuart-Glennie as their partisan, however much divergence there be on questions of method and nomenclature, even of historical evolution at large. The main point is that there has been evolution, and that folk-lore testifies thereto.

I do not think that Mr. Stuart-Glennie's working out of his views is as yet sufficiently exhaustive to allow of satisfactory criticism. It has the most ingenious and taking look; but acceptance must be deferred until not only the Swan-Maid group of tales has been analysed in greater detail, but until other groups of folk-tales have shown themselves susceptible of a like interpretation. It is greatly to be hoped that some workers at folk-tales will apply Mr. Stuart-Glennie's principles and methods. The examination of the märchen corpus is too formidable a task for one man.

As regards Mr. Stuart-Glennie's general theory of matriarchalism, I would urge that it does not derive support from recent history. When of late higher races have come in contact with lower ones, marriage between women of the former and men of the latter has seldom obtained.


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 370 True, one of the conditions of matriarchalism obtains in such instances of race-contact—the practical fatherlessness of many children of the women belonging to the lower race. But, as Mr. Stuart-Glennie most rightly insists, the problem of matriarchalism lies not in uncertain, or rather undeclared paternity, but in the supremacy of the woman. Mr. Stuart-Glennie's explanation of this problem is fascinating, but is it true? In any case it deserves most serious attention.

Alfred Nutt.

I became acquainted with Mr. Stuart-Glennie's ingenious views of the origin of civilisation, I have been especially interested in it. We that are content if we reach what we consider to be some approximation of the truth in one small department of some limited section of a definite division of the knowable, cannot but admire the confidence and the vigour with which Mr. Stuart-Glennie settles the affairs of humanity in the epochs before history. There is something Titanic about the whole of his researches that compels admiration for the exploit. Personally I have a sneaking regard for a theory of civilisation which makes it one huge example of the Borrowing-Theory, to which I have, most unscientifically, I fear, pinned my partiality, so that I am ready to welcome it even where no facts exist on which to base our judgment. But where no facts, or few facts, or still unverified facts exist, we have no choice but to revert to hypothesis—provided we have the courage of Mr. Stuart-Glennie, and are content to fall with our hypothesis when facts prove unkind and refuse to fall into the pigeon-holes we have prepared for them.

There is one main principle of human nature which tells strongly for Mr. Glennie's hypothesis to which I desire on the present occasion to draw attention. Civilisation is a matter of culture; culture, again, is a matter of leisure. Now, under early economic conditions (are they much


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HUNCH of granite heaved up, and carrying on its back the beds of schist and gneiss that had overlain it, stands up between the Gapeau and the Argens. Its nearest geological relations, not connexions, are the Cevennes and Corsica, all pertaining to the same period of upheaval. Only to the east does the granite assert itself above the overlying formations. This mass of mountain is of no great elevation, never rising above 1,200 feet, and extending over a superficies of 200,000 acres.

"It forms by itself," says Elisée Reclus, "an oregraphic system sharply limited. Its mass of granite, gneiss, and schist is separated from the surrounding limestone mountains by profound and wide valleys, those of the Aille, the Argens, and the Gapeau. In fact, it constitutes an ensemble as distinct from the rest of Provence as if it were an island separated from the continent."

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 Rh different nowadays?) leisure is only possible with slave-labour. Again, slave-labour as an organised institution is only possible on a large scale when there is a strong and marked difference of race between slave-owner and slave. Hence it becomes à priori possible, and even likely, that when the elements of civilisation arose—a dignified architecture, a norm of manners and ceremonial—there must have existed a marked difference of race, with consequent slave-labour. All this tells for Mr. Stuart-Glennie.

But whether matriarchy arose as a result of this, with connubium between female slave-owners and their slaves, depends on evidence, and evidence is sadly wanting both in ancient and modern times in this direction. Indeed, so far as it goes, it tends otherwards: the status of the child follows that of the mother, it is true, in all archaic eyot systems; but how rarely, when status differs between the parents, is that of the mother the higher! Just at present, too, with Dr. Westermarck's book before us, need we hypothesise about matriarchy as a theory when matriarchy as a fact is on its trial?

Again, as to Mr. Glennie's views on the Swan-Maiden story, is it not somewhat embarrassing for him that the interest and sympathy of the audience are always invoked for the husband who loses his eerie wife? Quâ man, is he not regarded as the superior of the fickle, mysterious maid that leaves him for the break of a taboo? And what evidence, again, have we that the Swan-Maiden type of story has lasted on from the times of the White Archaian Race, whose earliest visible beginnings on the banks of the Nile are anterior to 14,700 years ago, whenabouts the Zodiac was invented?

I have thought it right to express my doubts about these more recent developments of Mr. Stuart-Glennie's views, as they might cause attention to be detracted from the more promising part of his hypothesis, the probabilities that civilisation had its origin in some dominant race, and was passed on from that race to others. Half the battle is


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FEW years ago S. Raphael was a fishing village about an old Templar church. There were in it but a couple of hundred poor folk. Then some speculators cast their eyes on the place, and calculating, not unreasonably, on the lack of intelligence of visitors from the North, resolved on making it into a winter sanatorium. They bought out the fisher families, and set to work to build hotels and lay out esplanades and gardens. Now any person with a grain of sense in his head has but to look at the map to see that S. Raphael is the very last place on the coast suitable as a winter resort. It lies between two great humps of mountains, the Chaine des Maures and the Estérel. It has before it the ever-shallowing Gulf of Fréjus, that stretches back into alluvial deposit and pestiferous morasses—open to the north; and down this bare, unwholesome plain roars and rages the Mistral. It has blown the sea out of the Bay to the distance of two miles. It is enough, entering the ears, to drive the frail lungs out of the breast betwixt the teeth.

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Author:Vernon Herbert Blackman

Works

 * (Botany)
 * (in part)
 * (in part)

title: Author:Vernon Herbert Blackman


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RAGUIGNAN is the capital of the Department of Var. The name of the department is a misnomer. It received the name when the department extended to that river, formerly the boundary of France. But when, in 1860, Nice was ceded to France and the department of the Maritime Alps was formed, then a slice of territory, through which flowed the River Var, was detached and united to the newly constituted department. The con- sequence is that the River Var at no point runs through the department to which it gave its name.

Draguignan is not an interesting town. It lives on its character as departmental capital. It has no manufactures, no trade, no life save that which is infused into

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text: Portal talk:Economic theory

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Portal talk:Finance

Bankers' Magazine
Bankers' Magazine (1844-  ), originally printed by Waterlow and Sons, contains financial and commercial news from the period. Many volumes are avaiable on Internet Archives. Here are some: --Outlier59 (talk) 11:15, 29 May 2016 (UTC)
 * Volume 14, 1854
 * Volume 17, 1857
 * Volume 37, 1877

Bankers' Magazine and Statistical Register, edited by I. Smith Homans
 * Volume 19 (old series), Volume 14 (new series), 1865

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text: Portal talk:Hate groups

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TRAVELLER must be very blasé or very obtuse who is not spellbound by the exceptional beauty of the Estérel. This mountain mass, like the Chaine des Maures, is an interruption of the continuity of the limestone of the coast. It consists of a tremendous upheaval of red porphyry. Unlike the Maures, with its schists and granite, the porphyry assumes the boldest and most fantastic shapes, and the gorgeousness of its colouring defies description. These flame-red crags shooting out of a sea the colour of a peacock's neck, or out of dense woods of pine, afford pictures where form and colouring are alike of sovereign beauty. It is a region unique in Europe, extending something like twelve English miles from east to west, and as much from north to south. The medium height of its summits is 1,500 to 1,800 feet, so that the elevation is not great, but it is cleft by valleys that abound in scenes of the finest order of picturesqueness. Here and there the granite and gneiss appear; elsewhere serpentine,

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 372 won in a scientific problem when we know where to look for a solution: all the rest is but detail work. If Mr. Stuart-Glennie is not looking just at present at the right objects, I think there can be little doubt he is looking in the right direction.


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No. 96] would become the top, and the top would become the bottom : and this is called the topsey-turvey mode, which is nearly allied to the accidental, and frequently arises from it. .Very good — But are not salt-boxes sometimes single and sometimes double? . Yes. . Well, then mention the several combinations of salt-boxes with respect to their having salt or not. . They are divided into single salt-boxes having salt ; single salt-boxes having no salt ; double salt-boxes having salt ; double salt-boxes having no salt ; and single double salt-boxes having salt and no salt. . Hold ! hold ! — you are going too far. . We cannot allow further time for logic, proceed if you please to

. Pray Sir, what is a salt-box? . It is a combination of matter, fitted, framed, and joined by the hands of a workman in the form of a box, and adapted to the purpose of receiving, containing, and retaining salt. . Very good — What are the mechanical powers concerned in the construction of a salt-box? . The ax, the saw, the plane, and the hammer. . . . . . . . Have not some philosophers considered glue as one of the mechanical powers? . Yes ; and it is still so considered, but it is called an inverse mechanical power : because, whereas it is the property of the direct mechanical powers to generate motion, and separate parts ; glue, on the contrary, prevents motion, and keeps the parts to which it is applied fixed to each other. . . . . Is the saw only used in slitting timber into boards? . Yes, it is also employed in cutting boards into lengths. . Not lengths : a thing cannot properly be said to have been cut into lengths. . Into shortnesses. . Certainly — into shortnesses. Well, what are the mechanical laws of the hammer? . The time wastes fast ; pass on to another science.


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RASSE, once a great resort, during the winter, for visitors, has ceased to be that, unless it be out of curiosity. They run up by train from Cannes for a couple of hours and return by the next. The only foreign residents there for the winter season are such as have bought villas which they cannot dispose of. But Grasse possesses advantages not shared by Cannes. It is far better protected against cold winds, as it lies under the great limestone wall that supports the bare terrace before the Alps. But, built as it is on a steep slope, it is not a place where any one with a weak heart can live, unless content to live at his window. There is scarce a bit of level street in the place. The shops are naught and entertainments indifferent But then—it is an admirable centre for a stay of a few weeks, for one

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ANNES does not possess much of a history. It was but a fishing village occupying a rock above a little port, built about a ruined castle and a church, when "invented" by Lord Brougham, as already related. Its history may be summed up shortly. Old Cannes possibly occupies the site of the Ligurian town of Ægitna, destroyed B.C. 154 by the Consul Quintus Opimus. The Ligurian natives had annoyed the Greek settlers and traders on the coast, who were monopolising their delectable seats, and the Greeks complained to Rome of their ill-humour and rough deeds. Opimus was sent to their aid; he subdued the natives without much trouble, and was accorded a triumph, which meant the leading of a train of captives in chains behind his chariot through Rome, followed by the butchery of the

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text: Portal talk:Feminism

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 in a volume of mathematical tracts (1795), together with James Bernouilli's 'Doctrine of Permutations' and other papers. Maseres states that Dr. Wallis thought well of Brancker's table, and corrected a few errors in it. In the Rawlinson MSS. (A 45, f. 9) there is 'A Breviat and relation of Thomas Branker against Dame Appollin Hall, alias Appolin Potter, of London, once marryed to William Churchey' (July 1656). A curious manuscript key to an elaborate cipher in the possession of J. H. Cooke, F.S.A., is attributed to Brancker and is fully described in the 'Transactions of the Society of Antiquaries' for 1877.

 BRAND, BARBARINA, (1768–1854), poet and dramatist, was the third daughter of Admiral Sir Chaloner Ogle, bart., by Hester, youngest daughter and coheir of John Thomas, D.D., bishop of Winchester. She was married first to Valentine Henry Wilmot of Farnborough, Hampshire, an officer in the guards, and secondly, on 4 Dec. 1819, to Thomas Brand, twenty-first Lord Dacre, who died without issue on 21 March 1851. She died in Chesterfield Street, Mayfair, London, on 17 May 1854, in her eighty-seventh year.

Lady Dacre was one of the most accomplished women of her time. In 1821 her poetical works were privately printed in two octavo volumes, under the title of 'Dramas, Translations, and Occasional Poems.' Some of these are dated in the last century. They include four dramas, the first of which, 'Gonzalvo of Cordova,' was written in 1810. In the character of the great captain the author followed the novel of Monsieur de Florian. The next, 'Pedarias, a tragic drama,' was written in 1811; its story being derived from 'Les Incas' of Marmontel. Her third dramatic work was 'Ina,' a tragedy in five acts, the plot of which was laid in Saxon times in England. It was produced at Drury Lane 22 April 1815, under the management of Sheridan, to whose second wife, the daughter of Dr. Ogle, dean of Winchester, the author was related. It was not sufficiently successful to induce its repetition. It was printed in 1815, as produced on the stage, but in Lady Dacre's collected works she restored 'the original catastrophe, and some other parts which had been cut out.' The fourth drama is entitled 'Xarifa.' Lady Dacre's book contains also translations of several of the sonnets of Petrarch. Some of these had been privately printed at an earlier date in 1815(?), 1818, and 1819. In 1823, when Ugo Foscolo produced his 'Essays on Petrarch,' he dedicated them to Lady Dacre, and the last forty-five pages of the work are occupied by her ladyship's translations from Petrarch. Her 'Translations from the Italian,' principally from Petrarch, were privately printed at London in 1836, 8vo. In addition to her other accomplishments, Lady Dacre was an excellent amateur artist, and excelled in modelling animals, particularly the horse. She edited in 1831 'Recollections of a Chaperon,' and in 1835 'Tales of the Peerage and Peasantry,' both written by her only daughter, Mrs. Arabella Sullivan, wife of the Rev. Frederick Sullivan, vicar of Kimpton, Hertfordshire.

 BRAND, HANNAH (d. 1821), actress and dramatist, younger sister of [q. v.], kept a school at Norwich in conjunction with an elder sister Mary. But Hannah soon abandoned teaching for the stage, and on 18 Jan. 1792 appeared with the Drury Lane Company at the King's Theatre (Opera House) in the Haymarket, in her own tragedy of 'Huniades.' This piece, not without merit, was received during its progress with much favour. It proved too long, however, and the performance of Miss Brand, who was announced as making 'her first appearance upon any stage,' deprived it of what chance it might have had with an actress of more experience as the heroine. After the first representation it was withdrawn, but was reproduced on 2 Feb. with the title of 'Agmunda,' and with the omission of the character of Huniades, originally played by. This curious experiment proved no more successful than the first, and piece and author vanished from London. Two years later, 20 March 1794, she appeared at the York Theatre, playing Lady Townly in the 'Provoked Husband.' Formality of manner, a rigour in dress entirely out of keeping with the notions then prevalent, and it may have been a provincialism of pronunciation of which her manager, Tate Wilkinson, complains, stirred against her the feminine portion of the audience, and her first appearance, 'so far from being well received, met with rude marks of disgustful behaviour, and that from ladies who did not add by such demeanour addition to their politeness or good understanding' (, The Wandering Patentee, iv. 158). She remained


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ICE is a town that has uneasily shifted its seat some three or four times. Whether it were directly settled from Phocœa or mediately from Marseilles, we do not know. But a Greek city it was, as its name implies, Nike, Victory, speaking of a fight there, engaged either against the Phœnicians, who resisted their settling into quarters already appropriated, or else against the native Ligurians. Anciently, the river Paillon flowed into the tiny bay of Lympia, but it brought down so much rubble as to threaten to choke it, and huge embankments of stone were built to divert the course of the river to the farther side of the calcareous rock of the Château. These have been discovered in the process of excavations in the Riquier quarter. When the Greeks settled here, they found the conditions perfect for their requirements. The Port of Lympia then extended inland to where

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ONACO is assuredly the loveliest spot on the entire Ligurian coast. More the pity that it should be delivered over to such evil associations as cling to it. Monaco itself is a limestone crag rising out of the sea, linked to the mainland by a neck, the rocks on all sides precipitous, but cut into, to form an approach to the town. Above it towers the ridge that extends from the Mont Agel, with its fortress gleaming white against a gentian-blue sky, by La Turbie, "hunc usque Italia, abhinc Gallia," and the Tête-de-Chien, formerly Testa-de-Camp. The rock of Monaco takes its name from Monoikos. It was dedicated to the Phœnician Melkarth, the One god in a house, who would suffer no other idols in his

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text: Portal talk:Men's rights

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HE traveller by rail from Nice to Mentone is hardly able to appreciate the configuration of the land, and to understand what are the special advantages enjoyed by Mentone over Nice and Cannes. Let us take a sickle to represent the mountain system from the Swiss Alps to the Abruzzi. If the sickle be held with the point upward and the cutting edge turned away from one, then the great curve of the inner edge represents the vast basin of the Po and its tributaries. At Mont Blanc the Alpine sweep turns south and runs to Monte Viso, forming the Dauphiné Alps. From Monte Viso the ridge curves to the east till it meets the shank above Genoa, and the handle of the sickle is the range of the Apennines. From Nice one can see the snowy peaks. Les Cimes du Diable are visible, but away to the north-east, for the chain is on the curve there. Above the Riviera di Ponente the chain draws very near to the sea, but throws out spurs and allows of a ledge resting against

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Rh after the invalid very carefully, or for some other reason; anyway, I can venture to say all the household loved me as if I were one of the family. . . . Meantime the roads were in a worse state than ever; all communications, so to say, were cut off completely; even medicine could with difficulty be got from the town. . . . The sick girl was not getting better. . . . Day after day, and day after day. . . but. . . here. . ." (The doctor made a brief pause.) "I declare I don't know how to tell you." . . . (He again took snuff, coughed, and swallowed a little tea.) "I will tell you without beating about the bush. My patient. . . how should I say? . . . Well she had fallen in love with me. . . or, no, it was not that she was in love. . . however. . . really, how should one say?" (The doctor looked down and grew red.) "No," he went on quickly, "in love, indeed! A man should not over-estimate himself. She was an educated girl, clever and well-read, and I had even forgotten my Latin, one may say, completely. As to appearance" (the doctor looked himself over with a smile) "I am nothing to boast of there either. But God Almighty did not make me a fool; I don't take black for white; I know a thing or two; I could see very clearly, for instance that Aleksandra Andreyevna—that was her name—did not feel love for me, but had a friendly, so to say, inclination—a respect or something for me. Though she herself perhaps mistook this sentiment, anyway this was her attitude; you may form your own judgment of it. But," added the doctor, who had brought out all these disconnected sentences without taking breath, and with obvious embarrassment, "I seem to be wandering rather—you won't understand anything like this. . . There, with your leave, I will relate it all in order."

He drank off a glass of tea, and began in a calmer voice.

"Well, then. My patient kept getting worse and worse. You are not a doctor, my good sir; you cannot understand what passes in a poor fellow's heart, especially at first, when he begins to suspect that the disease is getting the upper hand of him. What becomes of his belief in himself? You suddenly grow so timid; it's indescribable. You fancy then that you have forgotten everything you knew, and that

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text:
Author:Richard Owen (1804-1892)

Works

 * Memoir on the Pearly Nautilus (1832)
 * The zoology of Captain Beechey's voyage. with others. 1839
 * Description of the skeleton of an extinct gigantic Sloth, Mylodon robustus, Owen, with observations on Megatherioid quadrupeds in general, 1842
 * Lectures on the comparative anatomy and physiology of the invertebrate animals, 1843
 * Odontography (1840–1845) vol 1, vol 2
 * Report on the state of Lancaster, 1845
 * On the Archetype and Homologies of the Vertebrate Skeleton (1847)
 * History of British Fossil Reptiles 1846,
 * On the Nature of Limbs (1849)
 * On parthenogenesis, 1849
 * On metamorphosis and metagenesis, 1851
 * A monograph on the fossil Reptilia of the Cretaceous formations, 1851
 * On the raw materials from the animal kingdom, displayed in the Great Exhibition of the Works of Industry of All Nations, 1852
 * Monograph on the fossil Reptilia of the Wealden and Purbeck formations, 1853
 * The principal forms of the skeleton and of the teeth, 1854
 * Key to the geology of the globe, 1857
 * On the classification and geographical distribution of the Mammalia, 1859
 * Palæontology or a Systematic Summary of Extinct Animals and Their Geological Relations (1860) 2nd Ed
 * On the fossil mammals of Australia, 1859. Part 1-3, Part 6-7, other parts
 * On the extent and aims of a national museum of natural history, 1862
 * Memoir on the gorilla (Troglodytes Gorilla, savage). 1865
 * Archaeopteryx (1863)
 * Anatomy of Vertebrates (1866)
 * Volume I, Fishes and Reptiles
 * Volume II, Birds and Mammals
 * Volume III, Mammals
 * Monograph of the Fossil Mammalia of the Mesozoic Formations (1871)
 * Anatomy of the king crab (Limulus polyphemus, Latr.), 1873
 * Catalogue of the Fossil Reptilia of South Africa (1876)
 * Antiquity of Man as deduced from the Discovery of a Human Skeleton during Excavations of the Docks at Tilbury (1884)
 * British Fossil Mammals and Birds
 * British Fossil Mammals and Birds

Works about Owen

 * Owen, in the 1912 Biographies of Scientific Men
 * Owen, in the 1912 Biographies of Scientific Men
 * Owen, in the 1912 Biographies of Scientific Men
 * Owen, in the 1912 Biographies of Scientific Men
 * Owen, in the 1912 Biographies of Scientific Men
 * Owen, in the 1912 Biographies of Scientific Men
 * Owen, in the 1912 Biographies of Scientific Men
 * Owen, in the 1912 Biographies of Scientific Men

title: Author:Richard Owen (1804-1892)


text: Popular Tales from the Norse/Appendix

title: Popular Tales from the Norse/Appendix


text:
Translation:Shivchei Haran

Preface
I had in view to explain and tell a little tiny bit of the holiness of the conduct of our holy awesome Rebbe, of blessed memory, from the day he became conscious until the day he went up in peace; a little of what I heard from his holy mouth himself, and a little from other people who knew him during his life, and a little of what we saw with our eyes...

שבחי הר"ן (הרבי נחמן) ראיתי לבאר ולספר קצת מעט מזעיר מקדושת הנהגת רבנו הקדוש והנורא, זכרונו לברכה, מיום שעמד על דעתו עד היום שנסתלק בשלום. קצת מה ששמעתי מפיו הקדוש בעצמו, וקצת מאנשים אחרים שהכירו אותו מעודו, וקצת מה שראינו בעינינו: ואם אמנם ידעתי גם ידעתי כי רבים יהיו אשר לא יאמינו בדברים האלה כי רבים קמו עליו, עם כל זה לא יכלתי להתאפק מעצם הפצרת ותשוקת אנשים רבים וכן שלמים אשר הפצירו עד בוש להדפיס קצת מזה. גם סעפי ישבוני וכליותי יעצוני כי הלא על כל פנים ההנהגות המבארים כאן הם הנהגות קדושות וטובות מאד, אשרי שיאחז בהם. וראויים לחוקקם על ספר הנהגות אלו, יהיה העושה מי שעשאן. על כל פנים ההנהגות הללו הם טובים וקדושים מאד ואיככה אוכל למנע הטוב מהולכים בתמים אשר נפשם אותה למצא בספר דרכים ישרים הללו. וגם האמת עד לעצמו: ומי שיביט בעין האמת בספרי רבנו, זכרונו לברכה, יבין בעצמו כי דברים כאלו אי אפשר להשיג כלל בשכל אנושי כי אם לקדוש וטהור בקדושה וטהרה יתרה כמותו ואי אפשר להאריך בזה, כי הם אך למותר, כדרך שאומרין העולם או שלא יועיל או שהם שלא לצרך. על כן לבי הלך אחת הנה ואחת הנה בענין זה, ואמרתי ויהי מה ארוצה דברי אלה (תהלים ע"ח ו): "למען ידעו דור אחרון יקומו ויספרו לבניהם", וממנו יראו וכן יעשו לילך בנתיבות הללו ולדרך בעקבותיו. כי זאת אין צריך לפנים שהנהגות כאלו הם הנהגות קדושות ויקרות וכל אחד ואחד יכול להתקרב להשם יתברך על ידי הנהגות כאלו כי הם דברים השוים לכל נפש כקטן כגדול. ואפלו הפחות שבישראל, אם ירצה לחוס על חייו ולחשב על תכליתו הנצחי, וירגיל עצמו ללכת בנתיבות ובדרכים הללו המבארים פה, בודאי יזכה לחיי עולם ויוכל לבוא למעלות גבהות וקדושות (א) כחד מבני עליה, אם יהיה חזק בדעתו לאחז דרכו הטוב תמיד כיתד חזק בל ימט ככל המבאר פה לקמן: אך זאת לדעת כי כל המבאר פה אינו אפלו כטפה מן הים הגדול מעצם קדושתו והפלגת מעלתו העולה למעלה במקום שאין יד שכל אנושי שולטת שם. וגם אין רצוננו לבאר קצת מופתים נוראים שראינו ממנו, כי אין אנו עוסקים לספר בשבחיו הקדושים כי אם מה שנוגע ליראת השם. אמרתי אך יראו אותם הדברים יקחו מוסר. כי כל האנשים הרואים דברים הללו בכתב אצלנו כולם יודו וישבחו ויפארו אותם ונוגע בלבם התעוררות גדול להשם יתברך וכולם מבקשים ומפצירים בי להביאם לדפוס. יחזקאל ל"ה י"ג) העתירו עלי דבריהם עד שהוכרחתי למלאת רצונם. והשם יתברך ירחם עלינו שנזכה לילך בדרכי אבותינו אשר עשו באימה וביראה רצון קונם עד יבנה ציון וירושלים (ישעיה ס' ה) וישובו ישראל אל ארובותיהם כיונים במהרה בימינו אמן:

1
When he was a youth it came to his mind to separate from the world and he wanted to break the craving for eating, but he was still in a small intellect and it seemed to him that this was imposible to leave his eating according what he was accustomed to eat in the morning and afternoon etc. Therefore he decided he would swallow whatever he eats i.e. to not chew what he eats, only swallow as it is in order that he should not feel any taste from his eating. And he did so and got an imflammation in his throat (which they call geshwellen). And he said he was only six years old at that time. And this practice I heard [spoken of] as a huge thing by a very very great tzadik who did so, who swallowed his food without chewing, but he of blessed memory did so when he was six years old.

אות א.

בהיותו בימי קטנותו בא על דעתו לפרש מהעולם ורצה לשבר תאות אכילה, אך עדין היה בשכל קטן ונדמה לו שזה אי אפשר שיניח מאכילתו כפי מה שהיה רגיל לאכל בבקר ובצהרים וכו'. על כן ישב עצמו שיהיה בולע כל מה שיאכל דהינו שלא יהיה לועס מה שיאכל רק יבלע כמות שהוא כדי שלא ירגיש שום טעם באכילתו. ועשה כן ועלה נפיחות בצוארו שקורין (גישוואלין). ואמר שהיה אז רק בן ששה שנים. והנהגה זו שמעתי לדבר גדול מצדיק גדול מאד מאד שנהג כך שהיה בולע אכילתו בלי לעיסה, אך הוא זכרונו לברכה נהג כך בהיותו בן ששה שנים:

2
אות ב.

גם בהיותו יושב לפני רבו ללמד בימי קטנותו היה רוצה תמיד לקים (תהלים ט"ז ח): "שויתי ה' לנגדי תמיד" והיה מתיגע לציר נגד עיניו שם הוי"ה ברוך הוא, ומחמת שהיתה מחשבתו טרודה בזה לא היה יודע מה שלומד והיה רבו כועס עליו. ואף על פי כן כל ימי ילדותו היה עושה עניני מעשה נערות הרבה מאד דהינו עניני שחוק וקפיצות וטיול שקורין (פאר שייט) והיה רגיל בזה מאד:

אות ג.

אחר כך נתגדל יותר וכשנעשה בר מצוה (ב) קרא אותו דודו הרב הקדוש מורנו אפרים זכר צדיק לברכה (ג) אב בית דין דקהלת קדש סידילקוב ואמר לו הפסוק (תהלים ב ז): "אני היום ילדתיך". (כי זה נאמר על היום שהאדם נעשה בר מצוה כמובא בספרים [עין רש"י שם, זהר חדש י]) ואמר לו קצת מעט דברי מוסר והיה יקר בעיניו מאד מאד (תהלים קי"ט): "כמוצא שלל רב". אחר כך נכנס לחופה (ד) ותכף ביציאתו מן החופה היה מתלהב מאד ומתגעגע מאד לעבודת השם יתברך ונכנס בעבודת השם מיום אל יום:

אות ד.

גם בימי קטנותו התחיל להתמיד מאד מאד בלמודו, והיה משלם להמלמד מכיסו שלשה גדולים בעד כל דף גמרא (ה) שהיה לומד עמו מלבד השכר למוד שהיה אביו משלם להמלמד היה הוא בעצמו, זכרונו לברכה, נותן להמלמד משלו שלשה גדולים בעד כל דף ודף כדי שהמלמד יכריח עצמו ללמד עמו הרבה דפין גמרא בכל יום. וכן היה שהיה המלמד לומד עמו כמה וכמה דפין בכל יום ויום והוא היה משלם לו כנ"ל ג' גדולים בעד כל דף ודף מלבד השכר למוד:

אות ה.

וכן היה נכנס בעבודת השם וכל עבודתו היה בהצנע גדול מאד מאד עד שלא ידע שום אדם ממנו כלל כי היה סתום וגנוז מאד. וכל עבודתו היה בסתר ובהצנע גדול. ועקר עבודתו בתחלה היה בפשיטות גדול בלי שום חכמות כלל רק בפשיטות גמור, וכל דבר ודבר שעשה הכל היה ביגיעה גדולה ובכח גדול ובמסירות נפש. ולא היה לו שום דבר עבודה שבא לו בנקל רק כל דבר ודבר בא לו ביגיעה גדולה מאד, שהיה מיגע עצמו כמה זמנים בשביל כל דבר ודבר מעבודת השם. והיה לו כמה וכמה עליות וירידות אלפים ורבבות עד אין שעור וערך: והיה קשה וכבד עליו מאד מאד להתחיל לכנס בעבודת השם לקבל עליו על עבודתו יתברך. והיה רגיל להתחיל איזה ימים לעסק בעבודת השם ואחר כך נפל מזה וחזר להתחיל וחזר ונפל. וכן היה כמה וכמה פעמים עד שפעם אחד נתחזק אצלו שיהיה חזק מאד שיאחז בעבודת השם לעולם, ולא יסתכל על שום דבר בעולם. ומאז והלאה נתחזק לבו בה' ואף על פי כן גם אחר כך היה לו תמיד עליות וירידות הרבה מאד מאד רק שאחר כך היה חזק שלא יניח עבודתו יתברך לעולם אף על פי שיש לו ירידה לפעמים אף על פי כן יהיה מתחזק עצמו בעבודת השם יתברך בכל מה שיוכל:

20 Escape from Acco
When he [R' Nachman] heard this, he sent a special envoy to Acco to hire a boat from Regaz which was at peace with all the nations. Meaning, there's a country Regaz and they're at peace with all the kings, and when that boat hoists its flag then they don't take it in capture. For the way of war ships was to snatch on the sea a ship with the people on board in capture. And when this ship from the land of Regaz puts out its flag then they don't take them in capture. And so it was, that they hired such a ship, and when this tzaddik moreinu haRav Abraham heard that Rabbeinu obm wants to lead a trip home, he sent a special envoy to him with his letter, and another letter encompassing it, and he obm make himself very quick and didn't want to wait for the letter of the rav the gaon of the kehillah of Shpitkovke. He departed erev Shabbat kodesh parashat Zakhot, and the walked that whole night up to three hours before kabbalath Shabbat, then they arrived at the border of Acco, and they dispatched to the trip agent [הַטַּאלְמֶאטְשׁ] to bring them on the ship, and he came and replied that it's impossible in any way to take them, since the ship was already full with people that had got on board there overfilled. Rabbeinu obm with the man accompanying him were forced to enter in the city of Acco and spend Shabbat there parashat Zakhor. They went to the abovementioned gentleman to whom was the letter frm Rav Kalister, and they were guests by him. There are very tremendous fear fell on them, since there were approximately 15,000 Ishmaelite [Turkish] troops and more, with all their weapons. And they closed the gates of the city wall, and on Shabbat morning at prayer time the trip agent came and said it's impossible to find any other Regazer ship, only Turkish merchant ships going to Istanbul with wares, and even though there's a fear of traveling with them due to navies located at sea who take capture, nevertheless it's better to take that danger than be here, because the order had come that there would be war in two or three days, and presumably they'll kill a great portion of this city. Why do you need this crisis? Therefore let his great Torah honor permit me to go and hire a ship for you on Shabbat, for danger to life suspends Shabbat. And so it was. The trip agent went and hired a ship for them paid an Adrup, one gold idnar. Meanwhile many more ships came with [English] forces also to Acco, and the fear there grew greater and greater, and there was tremendous pressure in the city, For they had little space to fit so many armies, so it was a great terror there that Shabbat. [And all the house members where Rabbeinu obm was staying spread their hands (to Heaven)]. But still for Rabbeinu and the man with him had some consolation, that they had already hired a ship for them. They were also afflicted that this hadn't prepared for themselves at all any food or drink to take on the ship, because this was sudden. And they recalled for themselves that when they went on the ship from outside Eretz Yisrael that had on the ship all the goods for four or five months, as the seafarers do, and now they had nothing. In the morning on Sunday Rabbeinu obm sent the man with him to go with the trip agent to buy provisions to take on the ship, as usual, but he didn't find for sale in the market, and he came back to the residence and Rabbeinu obm was standing then wrapped in tallit and tefillin and said nothing at all to him, and this man passed out and fell asleep under the great pain and terror, and Rabbeinu didn't know he was in the house. Meanwhile the big alarm sounded there, for the order came from the Pasha that he's giving just two hours, whoever's unable to fight should be sure to flee to the sea, for there's not gate open for leaving the city except by the sea, and whoever's found inside the city after two hours will be killed, for the Turks of the city wanted to expand in the city to have less constraint from the great population, therefore they wanted to kill whoever's found there to clear out for them space to not be so crowded. So there was a great alarm and shouting in the city, a tremendous fear and terror, and during this enormous tumult Rabbeinu obm fled to the sea and didn't at all see that man that was with him, but he was passed out as mentioned. Later this man woke up and saw Rabbeinu isn't in the house, and waited till it was late [Judges 3:25] then went in the yard and saw and heard from men, women, and children screaming and crying with tremendous bitterness, and the cry of the city rose up to Heaven. and when the lady of the house saw the man of Rabbeinu obm she came to him and said, "Oy Vavoy, I pity your youth that you'll be killed here! We have received nonetheless good here, now we need to also receive what's decreed on this place, but on you it's such a pity because you'll be lost from your family etc." and other such words. Such a great fear fell on him that couldn't feel his fingers, and he asked her about Rabbeinu and she replied: It seems he's fled to the sea. And because of the great uproar in the city, almost like people sticking knives in each other, it was impossible to move in the city, however by Hashem's kind grace there was a reason from Hashem that at that hour the Turks stopped on the roof of the wall and announced some good news and many people gathered to them, and on account of this he had a path to get through the city and get to the sea. When this man arrived at the sea he saw many ships and didn't see Rabbeinu there, and he was asking and looking there a great deal, search after search until he found Rabbeinu obm on board a ship. And the ship was full of Turks and Rabbeinu obm sat in the middle, and when Rabbeinu obm and this man of his were reunited they were so happy, because before they were very, very afflicted since they didn't have knowledge of each other. And first they were in a small boat called a Barkes. Then they went went with this boat until they went on a big ship called an Arkena that was moored close to Haifa, and they saw the ship was surrounded with cannons [and they wondered at this but the thought because it was war time therefore the merchant ship also goes with cannons, but in fact this ship was a war ship with soldiers and weapons. So it was definitely a very great and enormous danger to be together with them, especially with Turkish soldiers who are pere adam (vicious). And especially to go faring with them at sea. And Rabbeinu obn when he fled in the middle of the tumult didn't not intend to board the ship they hired for him, for he didn't know where he was, and he entered in alarm aboard this ship and didn't know at all that it's a war ship. And the Turks took them and put them in the big ship and gave them a special room and also gave this man accompanying Rabbeinu obm a loaded rifle, and they were unable to ask them anything for they didn't know their language, and they had no food or drink on the ship. And after two or three hours at night they closed the door of the room and they lay down to sleep and they had eaten nothing for the had no food as mentioned. After an hour or two someone opened the door and said to them in the foreign language of our land (Russian), "What are you doing here? This is a battle ship, and you'll get killed here, God forbid. Don't you see this ship is surrounded with loaded cannons? They woke up from their sleep and grabbed him by his garment and the garment was of simple fabric however his form they could not see, and they asked him to help let them escape from the ship to the border of Eretz Yisrael, and they already say they are in danger close to losing life, for they saw cannonballs flying close to the ship, therefore they thought, it's better to stay in the Holy Land, that their bones will remain in the Holy Land, for they saw it's hard escape getting killed, and he said they have to give some amount of Thaler for this and he said he'd go to the captain. This man went and opened the box to get the Thaler, and he waited a bit then went to the captain, and put out his hand to give the money to the captain, for he thought the one who spoke [Russian] to them had already asked the Captain for them about letting them go. The captain yelled at him a big yelling and didn't listen to him at all. Then they were looking for the one who spoke [Russian] to them. They looked and looked and didn't find anyone there who spoke Russian, only Turks and Arabs, so a big fear fell on them and great trembling gripped them, until they were unable to lie die due to the body trembling from such great fear, for then they understood they're on a battle ship, called a "Krieg Ship," and it's an unbounded danger, and they still don't know who it was that spoke Russian with them and informed them it's a battle ship.

21
In the morning soldiers came to the ship who were called Brandwach (like border patrol), and Rabbeinu obm with the man that was with him still wanted to come and stoop at the feet of the captain and beg him to let them return to the border. But meanwhile they pulled up the anchor and they sailed off in the direction the wind took them due to fear, for the battle started up immediately and their sound was very audible, and they heard there on the ship the loud sound of the artillery and bombs and other such sounds of battle, for its sound could be hear from very far. The great danger and terror and fear they had at that time is inestimable. The two of them lay down and didn't even have water to drink for they prepared nothing as mentioned. But H' in his great kindness and mercy gave them favor in the eyes of a Turk who was a chef for the captain and snuck them a cup of black coffee for each one, morning and night. On account of their weakness they lay infirm, God save us. And had no idea where they were, for they were shit in their room lying in beds. And this they heard, there there's a storm wind and it carried the ship and they didn't know where it took it. When they heard the ship arrived at some border they went out of the room to see what place they've arrived. They saw it's not Istanbul and they asked that Turk and he said that country is called Ada. And they'd already heard what they do: when they find a Jew their first "mitzvah" is to sacrifice him as an offering. When they heard it's Adal they immediately went in their room and closed the door after them and hid inside. They had a great fear while the ship remained there three days, and it may have been the captain's intent to stay there longer but suddenly came a storm wind that severed the anchor ropes leaving the anchors in the sea and the ship tossed out of control. There was a big outcry among the Turks (Haman haman! meaning Woe!). The ship flailed in the sea all night till morning, then the wind subsided and they rejoiced for the quieted down. But they were not led to their desired haven, for the storm wind brought them back within a day's travel from Acco. Then after noon again whipped up a great storm wind that carried off the ship. The ship ripped and wandered several days and lights in a row, "rising to heaven and descending to depths," and the seamen had no tactic to escape it. "They reeled to and fro, and staggered like a drunken man, and all their wisdom was swallowed up" (Ps. 102:27) On Thursday at 12:00 they started purging water from the ship's third deck (orlop?) using the pumps as the sailors do. And usually they'd pump fifteen minutes every twenty four hours, but now when they started pumping, they were pumping until night, and there was water all over the ship because of the pumping, and the water even got in the room of Rabbeinu obm (and his attendant) so they could not lie on the bed there, because the water was so high, and Rabbeinu had to get up to some high place to lie. And the man who was with him got up to some other place, because they didn't want to stick out and be seen by the Turks. And the water on the ship kept growing...

ולא יכלו לשכב על המשכב שם, כי גאו המים שם, והכרח רבנו לעלות על איזה מקום גבוה לשכב, והאיש שהיה עמו עלה למקום אחר, כי לא רצו לצאת להתראות בפני הישמעאלים. והמים שבספינה הלכו ונתרבו בכל פעם יותר ויותר עד שהכרחו הישמעאלים לעיקר הפלומפין, ועשו גלגלים, ושאבו על ידם מים עם כלים גדולים. והרוח סערה הולך וחזק מאד. ומגדל התגברות הרוח סערה עלו הגלים כמעט עד לב השמים והיו כמו הרים גבוהים ובקעות גדולות. והיה כך כל הלילה גם כן.

וכשהאיר היום בא האיש שהיה עמו זכרונו לברכה. ואמר לו רבנו זכרונו לברכה, שיש לו חלישות הלב מאד מגדל הפחד, כי אני רואה בלבי שאני עכשיו בסכנה גדולה כי אין זה דבר פשוט, אף על פי שאין אני רואה מה הם עושים אף על פי כן הלב רואה. והאיש הנ"ל כחש לו ואמר לו אל תפחדו כי ברוך השם הכל על נכון. והלך האיש הנ"ל להסתכל בהמבר במקום שהם שואבין המים, וראה שכבר יש שם כמו גלים קטנים כמו על הנהרות שלנו כי הספינה נעשה טעונה ממים לבד. כי דרך הספינה להיות טעונה עם משוי שני חלקים, וכבר השליכו הישמעאלים כל המשאות ונשארה הספינה טעונה עם מים לבד. ומה שהיה שם עוד יותר מים ממשקל המשוי הראוי להיות בספינה, אלו המים שאבו לחוץ, וגם על זה לא היו מספיקים לשאוב. ואז ראה האיש שאי אפשר עוד על פי דרך הטבע להינצל. ובא אל החדר שלהם, ומחמת גדל הצער והפחד לא היה יכול לדבר כמעט. ואמר לו רבנו זכרונו לברכה מה זאת ואיה פיך אשר אמרת שאין זה כלום ועכשיו אתה בעצמך מתפחד כל כך?! והשיב לו ששוב אין סברא על פי דרך הטבע להינצל, כי המים מתרבים והולכים בספינה, ואין ביכולתם לשאוב הכל כי כשל כח הסבל. כי זה קרוב למעת לעת שלא אכלו ולא שתו ולא ראו שנה בעיניהם.

ואמר לו האיש שעדין לא התפלל. השיב לו רבנו זכרונו לברכה אין אתה צריך להתפלל עכשיו, רק תקבל על מלכות שמים בפסוק ראשון, ותאמר שלש ראשונות ושלש אחרונות וכו'. ואמר לו קח כל המעות עד פרוטה אחרונה ותחלק לשנים. מחצה תקשר אצלך על גופך, ומחצה אקשר על גופי. ושאלו האיש למה זאת, הלא הדג שבים יוכל לבלע אותנו בלא המעות. השיב לו עשה כך כמו שאני אומר לך. ישראל היו על הים ולא טבעו, ואנחנו עדין בספינה וכו' ועשה מה שעשה. ואמר להאיש שילביש את עצמו ויחגר בחגורה על הטילופ (מעיל פרוה) וגם הוא עשה כך כמו אחד שמוכן לילך בדרך.

ושאל אותו האיש ואמר לו אני איני יודע להתפלל אפילו תפלה הסדורה מאנשי כנסת הגדולה מכל שכן עכשיו בעת צרה הזאת. אבל כבוד תורתו יודע להתפלל בעד כלליות ופרטיות, מפני מה אין אתם מתפללין עכשיו? והשיב שעכשיו מחמת המחין דקטנות אני מרחק מהשם יתברך. אבל עצתי אמונה, מחמת אין בררה מחמת גדל הסכנה שאנחנו עכשיו בסכנה נוראה ועצומה כזו, השם יתברך יודע שכל ימי חיי עדין לא הייתי משתמש מעולם בזכות אבות רק מחמת ההכרח מוכרח אני לבקש מהשם יתברך שיעשה זאת למען זכות זקני רבי ישראל בעל שם טוב זכרונו לברכה, וזכות זקנתי אדל, וזכות זקני רבי נחמן מהרידנקא. ויתר מזה לא הזכיר עוד.

ואחר זה ראו מרחוק כמו ענן גדול אפל מאד, ונפל עליהם עוד פחד גדול, מחמת שלפעמים כשהענן מתאסף ומתקשר לשאב המים מהים, נעשה שם כמו בקעה, וכשהספינה יורדת לשם אזי נטבעין שם. והתקנה לזה לירות בקני שרפה והורמאטעס כדרך המלחמה כדי לשבר העננים. ולהם לא היה פנאי לזה מחמת שהיו צריכין לשאב המים מהספינה כנ"ל, והיו הצרות צרורות זו לזו כמו זבורא ועיקרבא. אך בחמלת ה' מחמת תקף הרוח סערה היה הליכת הספינה במהירות גדול ופרחה הספינה כמו חץ מקשת ממש, ובאה הספינה למקום הנ"ל שהענן שותה משם. והיה שם כמו שער והרים סביב לה, ועברה הספינה משם בשלום.

ובתוך כך האיר ה' עיניהם, ומצאו החור שדרך שם נכנסין המים בספינה, ושחטו תיש, ולקחו העור שלו ותקנו הספינה ונצלו בשלום מסכנות גדולות ונוראות הללו. והיה זאת בערב שבת קדש. והיה להם שמחה גדולה, ואמר רבנו זכרונו לברכה, אז הודו לה' (תהלים ק"ז) בשמחה גדולה. משם הלכו דרך מקומות הרבה מאד. ואכילה שהיה להם על הספינה היה רק מה שנתן להם הקכער הנ"ל מצד רחמנות מהמגיזאן (מחסן) שלהם סוחרעס (צנימים) ותולעים היו מרחשים עליהם. והיו הולכים ומבקשים ופורשים ידיהם בהכנעה בכל יום כעני בפתח, והיה נותן להם מאלו הסוחרעס ואכלו זאת לבד.

ויהי בעלות על לבם שהוא סמוך לפסח היה להם צער גדול, כי היו דואגים מה יעשו בפסח כי אי אפשר להתענות כל ימות הפסח. ואחר שעה או שתים באו אל כרך גדול העומדת על ההר של אבנים באמצע הים, ושם קנו הישמעאלים פרות הרבה ולהם נתנו בעד טאלער אחד חרובים שקורין באקסערן הרבה, בערך טשעטווירט, ואמר רבנו זכרונו לברכה לעת עתה גם זה טוב מאד, כי יכולין לחיות שמונת ימי הפסח עם חרובין לבד, אך מי יתן שיזכה אותנו השם יתברך לקים מצות אכילת מצה וארבע כוסות.

=External Links=

 * The 1815 Yiddish/Hebrew first print of Sipurei Ma`asiyoth/Shivchei haRan/Sichoth haRan/Corrections to Likutei Moharan, available as a DjVu scanned image file from the JNUL Digitized Book Repository (Document Record Number 001124825), at the following url: http://aleph.nli.org.il/F/?func=direct&doc_number=001124825&local_base=NNLALL

=Notes=

שבחי הר"ן

title: Translation:Shivchei Haran


text:
Portal:Social Sciences

nl:Hoofdportaal:Sociale wetenschappen

title: Portal:Social Sciences