text:
Page:Story of the robins.djvu/98

84 of this kind in your life; but if you give way to a resentful temper, you will do yourself more harm than all the enemies in the world can do you, for you will be in perpetual agitation, from an idea that every one who does not act in direct conformity with your wishes has a design against you. Therefore restrain your anger, that you may be happy; for, believe me, peace and tranquillity are the most valuable things you can possess." At this instant Pecksy came up with a fine fat spider in her mouth, which she laid down at her mother's feet, and thus addressed her:—

"Accept, my dear parent, the first tribute of gratitude which I have ever been able to offer you. How have I formerly longed to ease those toils which you and my dear father have endured for our sakes! and gladly would I now release you from further fatigue on my account; but I am still a poor creature, and must continue to take shelter under your wing. I will hop, however, as long as I am able, to procure food for the family."

The eyes of the mother sparkled with delight, and knowing that Pecksy's love would be disappointed by a refusal, she ate the spider which the dutiful nestling had so affectionately brought her, and then said,—

title: Page:Story of the robins.djvu/98


text: Author:Robert Latouche

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Author:Robert Latouche


text:
Page:Historical records of Port Phillip.djvu/5

 JOHN J. SHILLINGLAW,

1879


text:
Page:Nature, Addresses and Lectures.djvu/82

76 immobility or bruteness of nature, is the absence of spirit; to pure spirit, it is fluid, it is volatile, it is obedient. Every spirit builds itself a house; and beyond its house a world; and beyond its world a heaven. Know then, that the world exists for you. For you is the phenomenon perfect. What we are, that only can we see. All that Adam had, all that Cæsar could, you have and can do. Adam called his house, heaven and earth; Cæsar called his house, Rome; you perhaps call yours, a cobbler's trade; a hundred acres of ploughed land; or a scholar's garret. Yet line for line and point for point, your dominion is as great as theirs, though without fine names. Build, therefore, your own world. As fast as you conform your life to the pure idea in your mind, that will unfold its great proportions. A correspondent revolution in things will attend the influx of the spirit. So fast will disagreeable appearances, swine, spiders, snakes, pests, madhouses, prisons, enemies, vanish; they are temporary and shall be no more seen. The sordor and filths of nature, the sun shall dry up, and the wind exhale. As when the summer comes from the south; the snow-banks melt, and the face of the earth becomes green before it, so shall the advancing spirit create its ornaments along its path, and carry with it the beauty it visits, and the song which enchants it; it shall draw beautiful faces, warm hearts, wise discourse, and


text: 2 Samuel (Bible)

title: 2 Samuel (Bible)


text:
Page:Narrative of an Official Visit to Guatemala.djvu/24

4 with my permission, into a carpet bag, which was the only part of the luggage which was not already packed; and this, together with the money I took for my own occasions, was tied up by one of the muleteers in an estera, or mat of the country. I had just mounted my horse and was starting, when Mr. Mayorga, the Guatemalian minister, arrived to take leave of me. He also informed me that it was his intention to accompany me part of the journey, and that he had sent on his baggage for that purpose. I, of course, entered the carriage which he had provided; a large clumsy machine, drawn by eight mules. I found in it also my particular friend, Don Domingo Saviñon, secretary of the Colombian legation at Mexico.

When we had passed the garita, or gate of the city, it was observed that Mr. Mayorga's baggage had not passed through it, and we turned back to see if it had gone out by another gate, which also led to San Agustin, the place where we


text: 1 Kings (Bible)

title: 1 Kings (Bible)


text:
Page:Story of the robins.djvu/99

Rh "How happy would families be if every one, like you, my dear Pecksy, consulted the welfare of the rest, instead of turning their whole attention to their own interest!"

Dicky was not present at this speech, which he might have considered as a reflection on his own conduct; but he arrived as it was ended, and presented Pecksy with a worm, like those he had himself so greedily eaten. She received it with thanks, and declared it was doubly welcome from his beak.

"Certainly," said the mother, "fraternal love stamps a value on the most trifling presents." Dicky felt himself happy in having regained the good opinion of his mother and obliged his sister, and resolved to be generous for the future.

The mother bird now reminded her mate that it would be proper to think of returning to the nest.

"If the little ones fatigue themselves too much with hopping about," said she, "their strength will be exhausted, and they will not be able to fly back."

"True, my love," replied her mate; "gather them under your, wings a little, as there is no reason to apprehend danger here, and then we will see what they can do."

title: Page:Story of the robins.djvu/99


text: 2 Kings (Bible)

title: 2 Kings (Bible)


text:
Two Kings

 * A book of the Bible, or related commentary; see 2 Kings.
 * The Two Kings, a poem by William Butler Yeats

title: Two Kings


text:
1922 Encyclopædia Britannica/Lichnowsky, Prince Karl Max von

LICHNOWSKY, PRINCE KARL MAX VON (1860-), German diplomatist, was born March 8 1860 at Kreuzenort in Upper Silesia. He entered the German Foreign Office in 1884 and from 1904 to 1911 held secretarial posts in different German embassies abroad. In 1912 he was sent to London as ambassador, and remained at that post until the outbreak of the World War. He took part in the negotiations for a convention with Great Britain regarding the Bagdad railway and various colonial questions, which was on the point of being signed when the crisis of July and August 1914 became acute. Lichnowsky was convinced that for years the relations between Germany and Great Britain had been mismanaged and misunderstood by the Foreign Office in Berlin, and, in particular, he believed that Bethmann Hollweg and his advisers failed to appreciate the pacific attitude and intentions of Sir Edward Grey and the British Government during the crisis that ended in the World War. He embodied his views in the pamphlet entitled Meine Londoner Mission, which he circulated privately in manuscript among his German friends. This document came into the hands of a harebrained enthusiast, Capt. von Beerfelde, who was the means of its being published, without authorization, in 1917. The publication exercised a very prejudicial effect upon the German war spirit and there were loud demands among the Conservative and National Liberals for the prosecution of the author. The Prussian Upper House, of which Lichnowsky was a member, passed a resolution excluding him from that assembly. It became impossible for him to live in Germany, and he sought refuge in Switzerland.


text:
Page:Nature, Addresses and Lectures.djvu/57

Rh of natural laws, the question of the absolute existence of nature still remains open. It is the uniform effect of culture on the human mind, not to shake our faith in the stability of particular phenomena, as of heat, water, azote; but to lead us to regard nature as a phenomenon, not a substance; to attribute necessary existence to spirit; to esteem nature as an accident and an effect.

To the senses and the unrenewed understanding, belongs a sort of instinctive belief in the absolute existence of nature. In their view, man and nature are indissolubly joined. Things are ultimates, and they never look beyond their sphere. The presence of Reason mars this faith. The first effort of thought tends to relax this despotism of the senses, which binds us to nature as if we were a part of it, and shows us nature aloof, and, as it were, afloat. Until this higher agency intervened, the animal eye sees, with wonderful accuracy, sharp outlines and colored surfaces. When the eye of Reason opens, to outline and surface are at once added, grace and expression. These proceed from imagination and affection, and abate somewhat of the angular distinctness of objects. If the Reason be stimuluted to more earnest vision, outlines and surfaces become transparent, and are no longer seen; causes and spirits are seen through them. The best moments of life are these delicious


text:
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52 awakenings of the higher powers, and the reverential withdrawing of nature before its God.

Let us proceed to indicate the effects of culture. 1. Our first institution in the Ideal philosophy is a hint from nature herself.

Nature is made to conspire with spirit to emancipate us. Certain mechanical changes, a small alteration in our local position apprizes us of a dualism. We are strangely affected by seeing the shore from a moving ship, from a balloon, or through the tints of an unusual sky. The least change in our point of view, gives the whole world a pictorial air. A man who seldom rides, needs only to get into a coach and traverse his own town, to turn the street into a puppet- show. The men, the women,—talking, running, bartering, fighting,—the earnest mechanic, the lounger, the beggar, the boys, the dogs, are unrealized at once, or, at least, wholly detached from all relation to the observer, and seen as apparent, not substantial beings. What new thoughts are suggested by seeing a face of country quite familiar, in the rapid movement of the rail-road car! Nay, the most wonted objects, (make a very slight change in the point of vision,) please us most. In a camera obscura, the butcher's cart, and the figure of one of our own family amuse us. So a portrait of a well-known face gratifies us. Turn the eyes upside down, by looking at the landscape through your legs,


text:
Page:Nature, Addresses and Lectures.djvu/59

Rh and how agreeable is the picture, though you have seen it any time these twenty years! In these cases, by mechanical means, is suggested the difference between the observer and the spectacle,—between man and nature. Hence arises a pleasure mixed with awe; I may say, a low degree of the sublime is felt from the fact, probably, that man is hereby apprised, that, whilst the world is a spectacle, something in himself is stable.

2. In a higher manner, the poet communicates the same pleasure. By a few strokes, he delineates, as on air, the sun, the mountain, the camp, the city, the hero, the maiden, not different from what we know them, but only lifted from the ground and afloat before the eye. He unfixes the land and the sea, makes them revolve around the axis of his primary thought, and disposes them anew. Possessed himself by a heroic passion, he uses matter as symbols of it. The sensual man conforms thoughts to things; the poet conforms thi tiers to his thoughts. The one esteems nature as rooted and fast; the other, as fluid, and impresses his being thereon. To him, the refractory world is ductile and flexible; he invests dust and stones with humanity, and makes them the words of the Reason. The Imagination may be defined to be, the use which the Reason makes of the material world. ShakspeareShakespeare [sic] possesses the power of subordinating nature


text: 1 Chronicles (Bible)

title: 1 Chronicles (Bible)


text:
Chronicles

 * A book of the Christian and Hebrew Bibles, and works of commentary thereof, usually divided into 1 Chronicles and 2 Chronicles.
 * Biblical commentary and analysis

title: Chronicles


text:
1922 Encyclopædia Britannica/Liebknecht, Karl

LIEBKNECHT, KARL (1871-1919), German Socialist and revolutionary leader, was the son of Wilhelm Liebknecht (see 16.592). He was born in Aug. 1871 at Leipzig. In 1899 he qualified as a lawyer, and speedily became a prominent agitator on the extreme Left wing of the Socialist party. In 1907 he was sentenced to 18 months' imprisonment for high treason. In the following year he was elected a member of the Prussian Chamber of Deputies; in 1912 he also became a member of the Reichstag, and on the outbreak of the World War he distinguished himself by the violent opposition which he offered to the policy of the Government and the successive votes of credit. Liebknecht was then expelled from the Social Democratic party and founded a faction of his own, which he called “die Sozialdemokratische Arbeitsgemeinschaft.” In 1916 he was once more arrested on a charge of high treason brought against him by the military authorities and was sentenced to four years' penal servitude. On the eve of the revolution in Oct. 1918 he was reprieved, and, on his release, at once put himself at the head of the Spartacists, the extreme revolutionary section in sympathy with Russian Bolshevism. He was once more arrested during the Spartacist insurrection in Jan. 1919, for which he was largely responsible. While he was being conveyed in a motor-car from the Government military headquarters in the west end of Berlin to the prison at Moabit he was shot down by his military escort while, as was subsequently alleged, he was attempting escape. His death, as well as that of his associate, Rosa Luxemburg, who perished on the same night at the hands of the soldiers or the mob, was constantly made a subject of reproach to the Government Socialists by the extreme Communist party.


text: The Rough Riders/Chapter 1

title: The Rough Riders/Chapter 1


text:
Page:Nature, Addresses and Lectures.djvu/60

 for the purposes of expression, beyond all poets. His imperial muse tosses the creation like a bauble from hand to hand, and uses it to embody any caprice of thought that is uppermost in his mind. The remotest spaces of nature are visited, and the farthest sundered things are brought together, by a subtle spiritual connection. We are made aware that magnitude of material things is relative, and all objects shrink and expand to serve the passion of the poet. Thus, in his sonnets, the lays of birds, the scents and dyes of flowers, he finds to be the shadow of his beloved; time, which keeps her from him, is his chest; the suspicion she has awakened, is her ornament;

His passion is not the fruit of chance; it swells, as he speaks, to a city, or a state.

In the strength of his constancy, the Pyramids seem to him recent and transitory. The freshness of youth and love dazzles him with its resemblance to morning.

Take those lips away Which so sweetly were forsworn;


text:
Page:Nature, Addresses and Lectures.djvu/61

Rh And those eyes,—the break of day, Lights that do mislead the morn.

The wild beauty of this hyperbole, I may say, in passing, it would not be easy to match in literature.

This transfiguration which all material objects undergo through the passion of the poet,—this power which he exerts to dwarf the great, to magnify the small,—might be illustrated by a thousand examples from his Plays. I have before me the Tempest, and will cite only these few lines.

Prospero calls for music to soothe the frantic Alonzo, and his companions;

Again;


text: 2 Chronicles (Bible)

title: 2 Chronicles (Bible)


text: The Rough Riders/Chapter 2

title: The Rough Riders/Chapter 2


text:
Page:Nature, Addresses and Lectures.djvu/62

56 The perception of real affinities between events, (that is to say, of ideal affinities, for those only are real,) enables the poet thus to make free with the most imposing forms and phenomena of the world, and to assert the predominance of the soul. 3. Whilst thus the poet animates nature with his own thoughts, he differs from the philosopher only herein, that the one proposes Beauty as his main end; the other Truth. But the philosopher, not less than the poet, postpones the apparent order and relations of things to the empire of thought. "The problem of philosophy," according to Plato, "is, for all that exists conditionally, to find a ground unconditioned and absolute." It proceeds on the faith that a law determines all phenomena, which being known, the phenomena can be predicted. That law, when in the mind, is an idea. Its beauty is infinite. The true philosopher and the true poet are one, and a beauty, which is truth, and a truth, which is beauty, is the aim of both. Is not the charm of one of Plato's or Aristotle's definitions, strictly like that of the Antigone of Sophocles? It is, in both cases, that a spiritual life has been imparted to nature; that the solid seeming block of matter has been pervaded and dissolved by a thought; that this feeble human being has penetrated the vast masses of nature with an informing soul, and recognized itself in


text: Author:Henri Labrosse

title: Author:Henri Labrosse


text: The Rough Riders/Chapter 3

title: The Rough Riders/Chapter 3


text:
Page:Travels to Discover the Source of the Nile - In the Years 1768, 1769, 1770, 1771, 1772, and 1773 volume 2.djvu/363

 had many concubines. Abuna Petros, who succeeded, took the wife of a poor Egyptian, and lived with her; he then excommunicated his sovereign Jacob, after he had reigned seven years, and died in battle in the actual commission of treason, fighting against the prince.

, the last Abuna, besides living in adultery with the wife of an Egyptian called Matti, kept several young women with him as concubines; and being detected in having a daughter by one of them, with a view to conceal it, he caused the child to be exposed to be devoured by the hyæna. After living in constant disobedience to God's law, he joined the crime of rebellion to the repeated breach of every command in the decalogue; and appearing in battle, and excommunicating his sovereign, God (says the manifesto) delivered him into our victorious hands, and he was slain by a common soldier in the very commission of his crime.

must be owned, we cannot have a worse picture of any Christian church than that here given of the bishop's church of Alexandria. Charity should induce us to hope some exaggeration had crept into it. Yet when we consider that the facts mentioned were all within the space of forty years, and consequently must have been within the knowledge, not only of Socinios, but of many people then alive and at court, we cannot, with the impartiality of an historian, deny our apprehensions, that these charges were but too-well founded.

this may be, neither the king's example, nor his manifesto, had the effect he desired. A rebel, whom the annals call the son of Gabriel, declared himself against the king in Amhara, just at the time that Socinios, missed by


text:
Prayer of Manasses

 * A book in some versions of the Christian bible, but now widely regarded as apocryphal; for versions, see Prayer of Manasses (Bible)
 * Biblical commentary and analysis

title: Prayer of Manasses


text: The Rough Riders/Chapter 4

title: The Rough Riders/Chapter 4


text:
Page:Travels to Discover the Source of the Nile - In the Years 1768, 1769, 1770, 1771, 1772, and 1773 volume 2.djvu/364

 the enemies of Sela Christos, had begun to entertain suspicion of his loyalty, and had deprived him of the government of Gojam and the Agows. Finding, after an examination, there was no person that was qualified to bring this affair to a happy issue but Sela Christos, he replaced him in his government of Gojam, giving him, at the fame time, orders to march against the son of Gabriel, into Amhara.

command of the king, Ras Sela Christos soon complied with, and, upon his first appearance in that province, the rebel retired to a high mountain which he made his place of arms, the top producing both provisions and water sufficent to maintain a large garrison.

Ras, seeing that force availed nothing, had recourse to the usual trap these rebels fall into. Weary of confinement on the mountain, sensible that he was by himself too weak to leave it, while such an enemy expected him below, he accepted the friendship of the neighbouring Galla, who offered to join him in such numbers as to enable him to descend from the mountain, and try his fortune in a battle. The treaty was concluded, and the junction no sooner effected, than the faithless Galla, before gained by the Ras, fell upon the son of Gabriel with their clubs, and killed him; on the spot, having so mangled his body that scarce a piece was reserved to fend to his enemy.

The joy this victory occasioned at court met with a great addition by the arrival of the Romish patriarch. It has been before observed, that the king had himself wrote letters to the pope and king of Spain, declaring his intentions to turn Catholic. Peter Puez, Antonio Fernandes, and the other


text:
Prayer of Manasses (Bible)

 * "Þe Preier of Manasses" in the Early Wycliffe version (c. 1384).
 * "Prayer of Manasses" in the Authorized Version (1611)
 * "Prayer of Manasseh" in the King James version (1769)
 * "Prayer of Manasses" in the World English version (in progress since 1997)
 * "Prayer of Manasses" in the Wikisource edition (in progress since 2006)

title: Prayer of Manasses (Bible)


text:
Page:Nature, Addresses and Lectures.djvu/63

Rh their harmony, that is, seized their law. In physics, when this is attained, the memory disburthens itself of its cumbrous catalogues of particulars, and carries centuries of observation in a single formula.

Thus even in physics, the material is degraded before the spiritual. The astronomer, the geometer, rely on their irrefragable analysis, and disdain the results of observation. The sublime remark of Euler on his law of arches, "This will be found contrary to all experience, yet is true;" had already transferred nature into the mind, and left matter like an outcast corpse.

4. Intellectual science has been observed to beget invariably a doubt of the existence of matter. Turgot said, "He that has never doubted the existence of matter, may be assured he has no aptitude for metaphysical inquiries." It fastens the attention upon immortal necessary uncreated natures, that is, upon Ideas; and in their presence, we feel that the outward circumstance is a dream and a shade. Whilst we wait in this Olympus of gods, we think of nature as an appendix to the soul. We ascend into their region, and know that these are the thoughts of the Supreme Being. "These are they who were set up from everlasting, from the beginning, or ever the earth was. When he prepared the heavens, they were there; when he established the clouds above, when he strengthened the


text: The Rough Riders/Chapter 5

title: The Rough Riders/Chapter 5


text:
Page:Travels to Discover the Source of the Nile - In the Years 1768, 1769, 1770, 1771, 1772, and 1773 volume 2.djvu/365

 priests, had given a much more favourable prospect of religious affairs than had as yet been conveyed to Rome; the wiser part of the conclave, however, had doubted. But now, the king had voluntarily made his recantation, it was no longer thought time for delay, and accordingly Alphonso Mendez, a Jesuit doctor of divinity, a man of great learning, by birth a Portuguese, was ordained at Lisbon the 25th of May 1624.

thence he proceeded to India by the way of Goa, attended by several fresh missionaries; and finding there letters from Socinios, and a passport from the king of Dancali, a Mahometan prince in alliance with the Abyssinians, he arrived at Bilur, an open bay in the small and barren state of Dancali, on the second of May 1625, and was received, by the brother of the reigning prince, with every token of friendship that so poor a state and sovereign could afford; the king of Dancali himself was at the distance of six days journey, in a place where there was greater plenty of water and provisions. The following day the king sent four mules for the fathers to join him, and received them in a room of a round figure, surrounded and covered with bundles of straw, but so low they scarce could raise themselves after having made their bows.

this miserable kingdom, which I shall not describe, as, since that period, it has been conquered by the Galla, the patriarch and fathers staid almost in want of necessaries for sixteen days. At last they set out, having, with much difficulty, mustered sufficient beasts of burden to carry their baggage. The road lay through part of the country wherein are the mines of fossile-salt, hot, barren, and absolutely


text:
Page:Nature, Addresses and Lectures.djvu/64

 fountains of the deep, then they were by him, as one brought up with him. Of them took he counsel."

Their influence is proportionate. As objects of science they are accessible to few men. Yet all men are capable of being raised by piety or by passion, into their region. And no man touches these divine natures, without becoming, in some degree, himself divine. Like a new soul, they renew the body. We become physically nimble and lightsome; we tread on air; life is no longer irksome, and we think it will never be so. No man fears age or misfortune or death, in their serene company, for he is transported out of the district of change. Whilst we behold unveiled the nature of Justice and Truth, we learn the difference between the absolute and the conditional or relative. We apprehend the absolute. As it were, for the first time, we exist. We become immortal, for we learn that time and space are relations of matter; that, with a perception of truth, or a virtuous will, they have no affinity.

5. Finally, religion and ethics, which may be fitly called,—the practice of ideas, or the introduction of ideas into life,—have an analogous effect with all lower culture, in degrading nature and suggesting its dependence on spirit. Ethics and religion differ herein; that the one is the system of human duties commencing from man;


text: The Rough Riders/Chapter 6

title: The Rough Riders/Chapter 6


text:
Page:Nature, Addresses and Lectures.djvu/65

Rh the other, from God. Religion includes the personality of God; Ethics does not. They are one to our present design. They both put nature under foot. The first and last lesson of religion is, "The things that are seen, are temporal; the things that are unseen, are eternal." It puts an affront upon nature. It does that for the unschooled, which philosophy does for Berkeley and Viasa. The uniform language that may be heard in the churches of the most ignorant sects, is,—"Contemn the unsubstantial shows of the world; they are vanities, dreams, shadows, unrealities; seek the realities of religion." The devotee flouts nature. Some theosophists have arrived at a certain hostility and indignation towards matter, as the Manichean and Plotinus. They distrusted in themselves any looking back to these flesh-pots of Egypt. Plotinus was ashamed of his body. In short, they might all say of matter, what Michael Angelo said of external beauty, "it is the frail and weary weed, in which God dresses the soul, which he has called into time."

It appears that motion, poetry, physical and intellectual science, and religion, all tend to affect our convictions of the reality of the external world. But I own there is something ungrateful in expanding too curiously the particulars of the general proposition, that all culture tends to imbue us with idealism. I have no


text:
Page:Nature, Addresses and Lectures.djvu/66

60 hostility to nature, but a child's love to it. I expand and live in the warm day like corn and melons. Let us speak her fair. I do not wish to flinq" stones at mv beautiful mother, nor soil my gentle nest. I only wish to indicate the true position of nature in regard to man, wherein to establish man, all right education tends; as the ground which to attain is the object of human life, that is, of man's connection with nature. Culture inverts the vulgar views of nature, and brings the mind to call that apparent, which it uses to call real, and that real, which it uses to call visionary. Children, it is true, believe in the external world. The belief that it appears only, is an afterthought, but with culture, this faith will as surely arise on the mind as did the first.

The advantage of the ideal theory over the popular faith, is this, that it presents the world in precisely that view which is most desirable to the mind. It is, in fact, the view which Reason, both speculative and practical, that is, philosophy and virtue, take. For, seen in the light of thought, the world always is phenomenal; and virtue subordinates it to the mind. Idealism sees the world in God. It beholds the whole circle of persons and things, of actions and events, of country and religion, not as painfully accumulated, atom after atom, act after act, in an aged creeping Past, but as one vast picture,


text:
User:Menchi/chick.css

@import url("http://commons.wikimedia.org/w/index.php?title=User:Menchi/chick.css&action=raw&ctype=text/css"); body {background: Linen;} {display: none !important;}
 * 1) editpage-specialchars, #wpSummaryLabel, #jswarning

title: User:Menchi/chick.css


text: Ezra (Bible)

title: Ezra (Bible)


text:
1 Esdras

 * A book of the Hebrew Bibles, considered apocryphal under most canons; for versions, see 1 Esdras (Bible).
 * Another book of the Hebrew Bibles, now named Ezra, but known as "1 Esdras" in older versions based on translations from the Vulgate.

See also Esdras.

title: 1 Esdras


text:
User talk:Paulkrk

— billinghurst  sDrewth  01:56, 20 June 2011 (UTC)

title: User talk:Paulkrk


text: Page:Labour - The Divine Command, 1890.djvu/5


text:
Page:Labour - The Divine Command, 1890.djvu/6

, 1890,

BY

THE POLLARD PUBLISHING COMPANY.

Labor: The Divine Command.


text: Page:Labour - The Divine Command, 1890.djvu/7


text: Page:Labour - The Divine Command, 1890.djvu/8


text:
Page:Labour - The Divine Command, 1890.djvu/9

Of what Labor consists:

The peasant Bondareff inspired the social theories of Tolstoï,—the two laws of humanity, that of manual labor for men, that of motherhood for women.

Tolstoï's review of Bondareff.

The Bible and the Gospel.

How the theory of manual labor should be interpreted. The working of the land: a remedy for social evils. Extent and consequences of this theory.

The book of Bondareff. Remarks on its translation.

Labor is the work of Count Lyof Tolstoï and of the peasant Timothy Bondareff. But it is not, properly speaking, a collaboration. The book is in fact composed of two different studies, which are as two parts of one book: one by Lyof Tolstoï, entitled The Work and Theory of Bondareff, which serves as introduction to the 5


text:
User:Ian Rastall

I live in beautiful St. Joseph, Michigan, USA. My favorite liquid is water, my favorite planet is Earth, and my favorite percentage of cacao is 72.

title: User:Ian Rastall


text:
User:Arunvdev

koothattukulam : koothattukulam is a small township in ernakulam district in kerala state India. here is the biggest lap in the India and the Indian meat products of India factory also the largest bull market ...

title: User:Arunvdev


text: Nehemiah (Bible)

title: Nehemiah (Bible)


text:
Ezra-Nehemiah

 * A book of the Hebrew bible, also known as Ezra or Esdras B, now usually divided into
 * Ezra
 * Nehemiah

title: Ezra-Nehemiah


text:
2 Esdras

 * A book of the Hebrew Bibles, considered apocryphal under most canons; for versions, see 2 Esdras (Bible).
 * Another book of the Hebrew Bibles, now named Nehemiah, but known as "2 Esdras" in older versions based on translations from the Vulgate.

See also Esdras.

title: 2 Esdras


text:
1 Esdras (Bible)

 * "III. Eſdre" in the Early Wycliffe version of the Bible (1380s)
 * "3 Esdras" in the Late Wycliffe version of the Bible (1380s)
 * "3 Esdras" in the Bishops' version (1568)
 * "3 Esdras" in the Douay-Rheims version (1610)
 * "1 Esdras" in the Authorized Version (1611)
 * "1 Esdras" in the King James version (1769)
 * "1 Esdras" in the Wikisource edition (in progress since 2006)

title: 1 Esdras (Bible)


text:
2 Esdras (Bible)

 * "4 Esdras" in the Wycliffe version of the Bible (1380s)
 * "4 Esdras" in the Bishops' version (1568)
 * "4 Esdras" in the Douay-Rheims version (1610)
 * "2 Esdras" in the Authorized Version (1611)
 * "2 Esdras" in the King James version (1769)
 * "2 Esdras" in the Wikisource edition (in progress since 2006)

title: 2 Esdras (Bible)


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 black-sand pasture, thin of timber, consisting of gum, oak, Banksia and thorn. Saw the scaites of some lagoons, all dry except one salt one; the land is about a mile and a half over; came on board in the afternoon.

Saturday, 22nd.—All hands up at daylight. The captain went sounding; on his return Mr. Grimes, doctor and self, two marines and two assistants to the surveyor went on shore; as we went on met with two huts, apparently built by Europeans; a little farther met with fresh water in a swamp about fifty yards from the beach; farther on a small run of water. The country level; timber as the preceding day. Saw three natives at a distance; they made off as we approached them.

Sunday, 23rd.—Early in the morning the same party as yesterday, with the addition of the captain, went on shore; we ascended a high hill f the land good until we got near the top, where it is stony. On the north and south sides of the hill there are from 2,000 to 3,000 acres of good land, a specimen of which is taken. Mr. Bobbins and self went to the top of a hill it appeared fine land at a distance, but only stones and short brush as we approached it; saw Western Port distinctly from the top of it; we supposed it to be about five miles from the beach. Returned through an extensive swamp. On the side of the hill met with two dingles with some fresh water in deep holes. Mr. Grimes and the others took another way at the bottom of the first hill; we found them on board at our return. The country all newly burnt. Caught plenty of fish; a shark took a mariner's jacket out of the boat.

Monday, 24th.—At seven o'clock the same party as on the 22nd went to continue the survey. At three miles a swamp, several runs of water, only one good, and all blocked up at the beach. The rest of this day's journey hills, rocky land, light black sand, fine grass, and the trees low and scrubby. Several dingles on the side of the hills; found a little water in two holes.

Tuesday, 24th.—Having a sore foot stopped on board. Mr. Grimes and party went on shore at the usual time, and continued the survey till about two o'clock. From what the doctor informed me the land as on the preceding day; looked over seeds and specimens, &c.

Wednesday, 26th.—The Captain, Grimes, doctor, self, and three seamen set off for Western Port; at two miles a swamp without trees, and fine grass; over a swell another of the same sort. Found no water till we came near the Port; saw some ducks, which was a sign of water; made to the place; it was salt, but I went a little further up and found it fresh. I stopped there with one man, and the Captain, Mr. Grimes, and another went on to the Port; they got into a swamp and did not reach the beach in two hours; they returned, and after dinner we returned back the course we came. Previous to our reaching the water the doctor was so fatigued for want of water that he could not go on; he was left with a man, gun and compass, to make the best of his way back to the vessel. He sent the man off to the


text:
Esther (Bible)

Hebrew version
Original Hebrew version used in the Jewish and Protestant canons
 * "Esther" in the Wycliffe version of the Bible (1380s)
 * "Esther" in the Bishops' version (1568)
 * "Eſther" in the Authorized Version (1611)
 * "Esther" in the King James version (1769)
 * "Esther" in the American Standard version (1901)
 * "Esther" in the Jewish Publication Society version (1917)
 * "Esther" in the World English version (in progress since 1997)

 * "Esther (Hebrew)" in the Wikisource edition (in progress since 2006)
 * "Esther" in the Literal Standard Version of the Bible (2020)

Greek version
Version contained in the Greek Septuagint translation and used in the Catholic and Orthodox canons
 * "Esther" in the Douay-Rheims version (1610)
 * "Esther (Greek)" in the World English version (in progress since 1997)
 * "Esther (Greek)" in the Wikisource edition (in progress since 2006)

title: Esther (Bible)


text:
Job (Bible)

 * "Job" in the Wycliffe version of the Bible (1380s)
 * "Job" in the Bishops' version (1568)
 * "Job" in the Douay-Rheims version (1610)
 * "Job" in the Authorized Version (1611)
 * "Job" in the King James version (1769)
 * "Job" in the Webster's edition (1833)
 * "Job" in the American Standard version (1901)
 * "Job" in the Jewish Publication Society version (1917)
 * "Job" in the World English version (in progress since 1997)

 * "Job" in the Wikisource edition (in progress since 2006)
 * "Job" in the Literal Standard Version of the Bible (2020)

title: Job (Bible)


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