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 those of the Sublime Porte, having brought to a close the Conferences which they have held for the purpose of effecting the definitive settlement of the boundary of Greece, as above described, declare that, considering the arrangements recorded by common agreement in the present instrument, the object of the Treaty of London of the 6th of July, 1827, and of the Protocols, under different dates, which relate thereto, is completely attained; that the prolonged negotiations, to which those stipulations have given rise, are determined in such a manner as never to be renewed; in fact, that the Greek question is irrevocably settled.

The formal confirmation of the present final arrangement, by the three august Courts, shall be transmitted to the Sublime Porte within the period of four months, dating from this day; and that confirmation shall have, with respect to this Act, all the force of a ratification.

Done at Constantinople, the July, 1832 (the 23rd of the month Safer, 1248 of the Hegira).

The questions left open by the 'Arrangement' were settled, and the arrangement itself was formally confirmed, by the following Protocol, of 30th August, 1832, which also rejects as inadmissible certain demands made by the Turks :—

The Plenipotentiaries of the three Courts, having met in Conference, examined, with the most serious attention, the annexed arrangement (A), concluded on the 21st of July of the present year, at Constantinople, between the Representatives of the Courts of France, of Great Britain, and of Russia, on the one hand, and the Ottoman Porte on the other, for the definitive settlement of the continental limits of Greece.

After this examination, the Plenipotentiaries of the three Courts, without prejudice to the direct sanction which the three Courts themselves might give to the arrangement above-mentioned, acknowledged that it completely answered the instructions with which the Representatives of France, Great Britain, and Russia had been furnished, in the month of September, 1831; and proceeded to the exercise of the power vested in the Conference of London, to choose between C


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Rh the nidhana winter. That is the Vairâga Sâman, as interwoven in the seasons.

2. He who thus knows the Vairâga, as interwoven in the seasons, shines (virâgati) through children, cattle, and glory of countenance. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the seasons.'

1. The hinkâra is the earth, the prastâva the sky, the udgîtha heaven, the pratihâra the regions, the nidhana the sea. These are the Sakvari Sâmans, as interwoven in the worlds.

2. He who thus knows the Sakvaris, as interwoven in the worlds, becomes possessed, of the worlds, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the worlds.'

1. The hinkâra is goats, the prastâva sheep, the udgîtha cows, the pratihâra horses, the nidhana man. These are the Revati Sâmans, as interwoven in animals.

2. He who thus knows these Revatis, as interwoven in animals, becomes rich in animals, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of animals.'

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


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The American Cyclopædia (1879)/Blind, Karl

BLIND, Karl, a German political agitator, born in Mannheim, Sept. 4, 1820. While studying law in Heidelberg he was twice arrested for political offences, and spent several months in prison. He was banished from Germany for is participation in the republican rising under Hecker in the spring of 1848, and while plotting with Struve and other exiles, he was expelled from Alsace by order of Gen. Cavaignac on a charge of abetting the Paris insurrection of June. Joining Struve in the September movement, he was with him captured after the fight at Staufen, in S. Baden, and sentenced to eight years' imprisonment at Bruchsal. Liberated after eight months by a revolutionary mob, he went to Carlsruhe, whence the grand duke had fled; but Brentano, whom he accused of secretly working for the restoration of the

dynasty, soon got rid of him by sending him as a plenipotentiary of the provisional government of Baden and the Palatinate to Paris. There he was accused of encouraging the rising of June 13, 1849. Expelled from France in August, he went to Brussels, but was obliged to leave that city also in 1852, and established himself in London, where he for a long time continued his political agitations through the press of various countries. After the events of 1866, however, his revolutionary ardor abated. He was pardoned by the Baden government in 1867. In 1872 he published a pamphlet entitled “Away with the House of Peers,” which was exclusively circulated in Berlin.


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Rh abyss. Its roar seemed to shatter their cars, and its flying spray was cold on their white faces.

Clark gripped his nerves and crawled out onto the stone steps. The steps were not four feet wide, grown with the slimy green moss of ages, drenched and dripping with spray. Looking up, he could just glimpse the moonlit interior of the great temple, could just see the heads of the armored guards on duty at the head of the stair.

Looking down, he could see nothing—nothing but an unplumbed abyss of darkness into which the waters tumbled, and round whose side dropped the coils of the spiral stair. Clark's nerves shrank, appalled for the moment from the thought of venturing down into that enigmatic gulf, along that at slippery, ancient way. Then his jaw set in renewed resolution. Below lay what he had come so far to seek.

"Lurain, we go downward now," he told the girl, raising his voice over the roar. "Would you rather wait here?"

"No, Stannar—I go with you," she cried. "My promise was to lead you to the lake itself."

Cautiously, every nerve strung taut, Clark stepped downward, feeling with his foot for the next step. He dared not use the flashlight here, so near the surface. The wet, mossy stone was slippery under his feet, threatening to send him slipping and sliding off the unrailed stair. Sick dizziness swept him as he visualized himself plunging downward, racing those tumbling waters in a nightmare fall.

Now he and Lurain had followed the spiral stair twice around the falling cataract, were deeper below the surface. They were in almost complete darkness. Spray stung their cheeks, gusty air-currents howled up the great shaft, the thunder of the falling waters beside them was brain-numbing. Still down and down they crept, feeling for each slippery step, groping down through somber, eternal night toward the mystic Lake of Life and its legended warders.


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210 girl was quite pleased at that, and thought to herself, "Now the golden rain will come." Then the fairy took her to the same door; but when she stood under it, instead of gold a great kettle full of dirty pitch came showering upon her. "That is your wages," said Mother Holle as she shut the door upon her. So she went home quite black with the pitch, and as she came near her mother's house the cock sat upon the well, and clapped his wings, and cried out—

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Author:Roy Temple House

Translations

 * "The Nymph" by Maxim Gorky in Poet Lore (1913, vol. 24, no. 5)
 * by Gustav Meyrink
 * "The Long Arm," by Franz Habl in Weird Tales (October 1937, vol. 30, no. 4)
 * "The Head in the Window," by Wilhelm von Scholz in Weird Tales (March 1938, vol. 31, no. 3)
 * "The Head in the Window," by Wilhelm von Scholz in Weird Tales (March 1938, vol. 31, no. 3)

Editor

 * Books Abroad (1927–)

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Rh so well;" and she gave her back the spindle too which had fallen into the well, and led her out by another door. When it shut behind her, she found herself not far from her mother's house; and as she went into the court-yard the cock sat upon the well-head and clapped his wings and cried out,

Then she went into the house, and as she was so rich she was welcomed home. When her mother heard how she got these riches, she wanted to have the same luck for her ugly and idle daughter, so she too was told to sit by the well and spin. That her spindle might be bloody, she pricked her fingers with it, and when that would not do she thrust her hand into a thorn-bush. Then she threw it into the well and sprang in herself after it. Like her sister, she came to a beautiful meadow, and followed the same path. When she came to the oven in the cottage, the bread called out as before, "Take me out! take me out! or I shall burn, I am quite done enough." But the lazy girl said "A pretty story, indeed! just as if I should dirty myself for you!" and went on her way. She soon came to the apple-tree that cried, "Shake me! shake me! for my apples are quite ripe!" but she answered, "I will take care how I do that, for one of you might fall upon my head;" so she went on. At length she came to Mother Holle's house, and readily agreed to be her maid. The first day she behaved herself very well, and did what her mistress told her; for she thought of the gold she would give her; but the second day she began to be lazy, and the third still more so, for she would not get up in the morning early enough, and when she did she made the bed very badly, and did not shake it so that the feathers would fly out. Mother Holle was soon tired of her, and turned her off; but the lazy

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208 So she stepped up quickly and took it all out. Then she went on further, and came to a tree that was full of fine rosy-cheeked apples, and it said to her, "Shake me! shake me! we are all quite ripe!" So she shook the tree, and the apples fell down like a shower, until there were no more upon the tree. Then she went on again, and at length came to a small cottage where an old woman was sitting at the door: the little girl would have run away, but the old woman called out after her, "Don't be frightened my dear child! stay with me, I should like to have you for my little maid, and if you do all the work in the house neatly you shall fare well; but take care to make my bed nicely, and shake it every morning out at the door, so that the feathers may fly, for then the good people below say it snows.—I am Mother Holle."

As the old woman spoke so kindly to her, the girl was willing to do as she said; so she went into her employ, and took care to do everything to please her, and always shook the bed well, so that she led a very quiet life with her, and every day had good meat both boiled and roast to eat for her dinner.

But when she had been some time with the old lady, she became sorrowful, and although she was much better off here than at home, still she had a longing towards it, and at length said to her mistress, "I used to grieve at my troubles at home, but if they were all to come again, and I were sure of faring ever so well here, I could not stay any longer." "You are right," said her mistress; "you shall do as you like; and as you have worked for me so faithfully, I will myself show you the way back again." Then she took her by the hand and led her behind her cottage, and opened a door, and as the girl stood underneath there fell a heavy shower of gold, so that she held out her apron and caught a great deal of it. And the fairy put a shining golden dress over her, and said, "All this you shall have because you have behaved

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Author:Franz Nabl

Works

 * "The Long Arm," in Weird Tales (October 1937, vol. 30, no. 4)

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207

WIDOW had two daughters; one of them was very pretty and thrifty, but the other was ugly and idle.

Odd as you may think it, she loved the ugly and idle one much the best, and the other was made to do all the work, and was in short quite the drudge of the whole house. Every day she had to sit on a bench by a well on the side of the high-road before the house, and spin so much that her fingers were quite sore, and at length the blood would come. Now it happened that once when her fingers had bled and the spindle was all bloody, she dipped it into the well, and meant to wash it, but unluckily it fell from her hand and dropped in. Then she ran crying to her mother, and told her what had happened; but she scolded her sharply, and said, "If you have been so silly as to let the spindle fall in, you must get it out again as well as you can." So the poor little girl went back to the well, and knew not how to begin, but in her sorrow threw herself into the water and sank down to the bottom senseless. In a short time, she seemed to wake as from a tranoe, and came to herself again; and when she opened her eyes and looked around, she saw she was in a beautiful meadow, where the sun shone brightly, the birds sang sweetly on the boughs, and thousands of flowers sprang beneath her feet.

Then she rose up, and walked along this delightful meadow, and came to a pretty cottage by the side of a wood; and when she went in she saw an oven full of new bread baking, and the bread said, "Pull me out! pull me out! or I shall be burnt, for I am quite done enough."

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Author:H. Sivia

Works

 * "The Last of Mrs. DeBrugh," in Weird Tales (October 1937, vol. 30, no, 4)
 * "The Last of Mrs. DeBrugh," in Weird Tales (October 1937, vol. 30, no, 4)
 * "The Last of Mrs. DeBrugh," in Weird Tales (October 1937, vol. 30, no, 4)

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Rh Faithful John leaped before him, and swung himself quickly upon it, drew the dagger, and smote the horse dead. Then the other servants of the king, who were jealous of Faithful John, cried out, "What a shame to kill the fine beast that was to take the king to his palace!" But the king said, "Let him alone, it is my Faithful John; who knows but he did it for some good end?"

Then they went on to the castle, and there stood a couch in one room, and a fine dress lay upon it, that shone with gold and silver; and the young king went up to it to take hold of it, but Faithful John cast it on the fire, and burnt it. And the other servants began again to grumble, and said, "See, now he is burning the wedding dress." But the king said, "Who knows what he does it for? let him alone! he is my faithful servant John."

Then the wedding feast was held, and the dance began, and the bride also came in; but Faithful John took good heed, and looked in her face; and on a sudden she turned pale, and fell as though she were dead upon the ground. But he sprang towards her quickly, lifted her up, and took her and laid her upon a couch, and drew three drops of blood from her right breast. And she breathed again, and came to herself. But the young king had seen all, and did not know why Faithful John had done it; so he was angry at his boldness, and said, "Throw him into prison."

The next morning Faithful John was led forth, and stood upon the gallows, and said, "May I speak out before I die?" and when the king answered, "It shall be granted thee," he said, "I am wrongly judged, for I have always been faithful and true:" and then he told what he had heard the ravens say upon the sea, and how he meant to save his master, and had therefore done all these things.

When he had told all, the king called out, "O my most faithful John! pardon! pardon! take him down!" But Faithful John had

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154 who sits upon the horse takes the dagger which is stuck in the saddle and strikes him dead, the young king is saved: but who knows that? and who will tell him, that he who thus saves the king's life will turn to stone from the toes of his feet to his knee?" Then the second said, "True! true! but I know more still; though the horse be dead, the king loses his bride: when they go together into the palace, there lies the bridal dress on the couch, and looks as if it were woven of gold and silver, but it is all brimstone and pitch; and if he puts it on, it will burn him, marrow and bones." "Alas! alas! is there no help?" said the third. "Oh! yes, yes!" said the second, "If some one draws near and throws it into the fire, the young king will be saved. But what boots that? who knows and will tell him, that if he does, his body from the knee to the heart will be turned to stone?" "More! more! I know more," said the third: "were the dress burnt, still the king loses his bride. After the wedding, when the dance begins, and the young queen dances on, she will turn pale, and fall as though she were dead: and if some one does not draw near and lift her up, and take from her right breast three drops of blood, she will surely die. But if any one knew this, he would tell him, that if he does do so, his body will turn to stone, from the crown of his head to the tip of his toe."

Then the ravens flapped their wings, and flew on; but Faithful John, who had understood it all, from that time was sorrowful, and did not tell his master what he had heard: for he saw that if he told him, he must himself lay down his life to save him: at last he said to himself, "I will be faithful to my word, and save my master, if it costs me my life."

Now when they came to land, it happened just as the ravens had foretold; for there sprang out a fine foxy-red horse. "See," said the king, "he shall bear me to my palace:" and he tried to mount, but

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 The true scriptures, according to the Jewish canon (Yad. iii. 5; Toseph. Yad. ii. 3), were those which defiled the hands of such as touched them. But other scholars, such as Zahn, Schürer, Porter, state that the secret books with which we have been dealing formed a class by themselves and were called “Genuizim”, and that this name and idea passed from Judaism over into the Greek, and that  is a translation of . But the Hebrew verb does not mean “to bide” but “to store away,” and is only used of things in themselves precious. Moreover, the phrase is unknown in Talmudic literature. The derivation of this idea from Judaism has therefore not yet been established. Whether the Jews had any distinct name for these esoteric works we do not know. For writings that stood wholly without the pale of sacred books such as the books of heretics or Samaritans they used the designation Hisonim, Sanh. x. 1 ( and ). To this class in later times even Sirach was relegated, and indeed all books not included in the canon (Midr. r. Num. 14 and on Koheleth xii. 12; cf. Jer. Sabb. 16). In Aqiba’s time Sirach and other apocryphal books were not reckoned among the Hisonim; for Sirach was largely quoted by rabbis in Palestine till the 3rd century

Apocrypha in Christianity.—Christianity as it springs from its Founder had no secret or esoteric teaching. It was essentially the revelation or manifestation of the truth of God. But as Christianity took its origin from Judaism, it is not unnatural that a large body of Jewish ideas was incorporated in the system of Christian thought. The bulk of these in due course underwent transformation either complete or partial, but there was always a residuum of incongruous and inconsistent elements existing side by side with the essential truths of Christianity. This was no isolated phenomenon; for in every progressive period of the history of religion we have on the one side the doctrine of God advancing in depth and fulness: on the other we have cosmological, eschatological and other survivals, which, however justifiable in earlier stages, are in unmistakable antagonism with the theistic beliefs of the time. The eschatology of a nation—and the most influential portion of Jewish and Christian apocrypha are eschatological—is always the last part of their religion to experience the transforming power of new ideas and new facts.

Now the current religious literature of Judaism outside the canon was composed of apocryphal books, the bulk of which bore an apocalyptic character, and dealt with the coming of the Messianic kingdom. These naturally became the popular religious books of the rising Jewish-Christian communities, and were held by them in still higher esteem, if possible, than by the Jews. Occasionally these Jewish writings were re-edited or adapted to their new readers by Christian additions, but on the whole it was found sufficient to submit them to a system of reinterpretation in order to make them testify to the truth of Christianity and foreshadow its ultimate destinies. Christianity, moreover, moved by the same apocalyptic tendency as Judaism, gave birth to new Christian apocryphs, though, in the case of most of them, the subject matter was to a large extent traditional and derived from Jewish sources.

Another prolific source of apocryphal gospels, acts and apocalypses was Gnosticism. While the characteristic features of apocalyptic literature were derived from Judaism, those of Gnosticism sprang partly from Greek philosophy, partly from oriental religions. They insisted on an allegorical interpretation of the apostolic writings: they alleged themselves to be the guardians of a secret apostolic tradition and laid claim to prophetic inspiration. With them, as with the bulk of the Christians of the 1st and 2nd centuries, apocryphal books as such were highly esteemed. They were so designated by those who valued them. It was not till later times that the term became one of reproach.

We have remarked above that the Jewish apocrypha—especially the apocalyptic section and the host of Christian apocryphs—became the ordinary religious literature of the early Christians. And this is not strange seeing that of the former such abundant use was made by the writers of the New Testament. Thus Jude quotes the Book of Enoch by name, while undoubted use of this book appears in the four gospels and 1 Peter. The influence of the Testaments of the Twelve Patriarchs is still more apparent in the Pauline Epistles and the Gospels, and the same holds true of Jubilees and the Assumption of Moses, though in a very slight degree. The genuineness and inspiration of Enoch were believed in by the writer of the Ep. of Barnabas, Irenaeus, Tertullian and Clement of Alexandria. But the high position which apocryphal books occupied in the first two centuries was undermined by a variety of influences. All claims to the possession of a secret tradition were denied (Irenaeus ii. 27. 2, iii. 2. 1, 3. 1; Tertullian, Praescript. 22-27): true inspiration was limited to the apostolic age, and universal acceptance by the church was required as a proof of apostolic authorship. Under the action of such principles apocryphal books tended to pass into the class of spurious and heretical writings.

The Term “Apocryphal.”—Turning now to the consideration of the word “apocryphal” itself, we find that in its earliest use it was applied in a laudatory sense to writings, (1) which were kept secret because they were the vehicles of esoteric knowledge which was too profound or too sacred to be imparted to any save the initiated. Thus it occurs in a magical book of Moses, which has been edited from a Leiden papyrus of the 3rd or 4th century by Dieterich (Abraxas, 109). This book, which may be as old as the 1st century, is entitled: “A holy and secret Book of Moses, called eighth, or holy” ( ). The disciples of the Gnostic Prodicus boasted (Clem. Alex. Strom. i. 15. 69) that they possessed the secret ( ) books of Zoroaster. 4 Ezra is in its author’s view a secret work whose value was greater than that of the canonical scriptures (xiv. 44 sqq.) because of its transcendent revelations of the future. It is in a like laudatory meaning that Gregory reckons the New Testament apocalypse as  (Oratio in suam ordinationem, iii. 549, ed. Migne; cf. Epiphanius, Haer. li. 3). The word enjoyed high consideration among the Gnostics (cf. Acts of Thomas, 10, 27, 44). (2) But the word was applied to writings that were kept from public circulation not because of their transcendent, but of, their secondary or questionable value. Thus Origen distinguishes between writings which were read by the churches and apocryphal writings;  (Origen’s Comm. in Matt., x. 18, on Matt. xiii. 57, ed. Lommatzsch iii. 49 sqq.). Cf. ''Epist. ad Africam'', ix. (Lommatzsch xvii. 31): Euseb. H.E. ii. 23, 25; iii. 3, 6. See Zahn, ''Gesch. Kanons'', i. 126 sqq. Thus the meaning of  is here practically equivalent to “excluded from the public use of the church,” and prepares the way for the third and unfavourable sense of this word. (3) The word came finally to mean what is false, spurious, bad, heretical. If we may trust the text, this meaning appears in Origen (Prolog, in Cant. Cantic., Lommatzsch xiv. 325): “De scripturis his, quae appellantur apocryphae, pro eo quod multa in iis corrupta et contra fidem veram inveniuntur a majoribus tradita non placuit iis dari locum nec admitti ad auctoritatem.”

In addition to the above three meanings strange uses of the term appear in the western church. Thus the Gelasian Decree includes the works of Eusebius, Tertullian and Clement of Alexandria, under this designation. Augustine (De Civ. Dei, xv. 23) explains it as meaning obscurity of origin, while Jerome (Prologus Galeatus) declares that all books outside the Hebrew canon belong to this class of apocrypha. Jerome’s practice, however, did not square with his theory. The western church did not accept Jerome’s definition of apocrypha, but retained the word in its original meaning, though great confusion prevailed. Thus the degree of estimation in which the apocryphal books have been held in the church has varied much according to place and time. As they stood in the Septuagint or Greek canon, along

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N THE art gallery of a North German city hangs a lurid oil painting which represents two Italians way-laying and attacking a third. I will tell you the history of the painting.

In the nineties of the last century, a young German painter was living in the outskirts of Rome, in an isolated little house surrounded by a vineyard. One fine, bright moonlight night, after sitting over the wine till a late hour with two or three friends down in the city, he came home about midnight. He had to walk some distance beyond the end of the street-car line, through a narrow road that ran between high walls. He never came through that lane late at night without a feeling of apprehension. He was a poor man, he never wore jewelry, his modest brown cape and dilapidated broad-brimmed hat were very much like the clothing of many of his modest neighbors, visibly not the appurtenances of a man of means, and he had had no love affairs in Rome; so that it did not seem as if any sort of ambush was likely. He thought a good deal about his fiancée back in Germany, and he almost always carried a letter from her in his left inside vest pocket, just over his heart. As he walked home he was in the habit of whistling to keep his courage up, of talking aloud to himself, bursting out every now and then with "That's certainly a fact!" or "Yes, I think that's what I'll do!" And he was likely to call out at intervals to his little dog, a Spitz who never strayed far from his master's heels. He always carried a revolver on his person, although in all the years since he had acquired it, he had never once had occasion to fire it off.

But when he came near his garden gate, he never failed to find himself shivering with apprehension till his slightly trembling fingers had the gate unlocked. He could almost visualize a big fellow gliding around the corner and stepping out threateningly in front of him. He always had his key in his hand before he had reached the gate, and he always pushed the key into the lock with nervous haste; on dark nights he would hold his lighted cigar toward the lock with the other hand. Then he would lock the gate behind him in a great hurry, unlock his house door just as nervously, light the candle which stood waiting for him to the left of the door on the uneven tile floor, try the door which led into the ground-floor rooms, all of them unoccupied except the kitchen and utilized as lumber-rooms to store his artist's supplies, and climb the creaking stairs to the upper floor where were located his spacious studio and his little bedroom. The bedroom was scarcely more than an alcove, and it always stood wide open into the studio, so that as he lay in bed he could see the great wide window and the starry heavens outside.

His trip home on this particular evening had not been without disquieting incidents. Nothing very definite had

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, and he might have attached no importance to anything that had occurred if he had not been made a little apprehensive by the eery turn the conversation in the artist group had taken. His Spitz had stopped and barked furiously into a linden-tree alley a few hundred yards from his garden gate. It was true that the dog had a nervous streak in him and often grew excited over nothing at all. A little earlier, as the artist was getting off the street-car, a very suspicious looking and acting man in ragged work-clothes had asked him how to reach the Valle San Giorgio, a lonely little valley with a chapel in the center of it, a sort of ravine which lay behind and below the eminence on which his house was built and which no human being in his senses would have thought of visiting at that hour of the night. Then, as he came through the narrow street between the high walls, he would have sworn he heard steps on the hard ground behind him. The impression was so strong that he turned and looked back more than once. But no one was visible, and it was only while he himself was walking that he seemed to hear the steps. They must have been only the echo of his own steps in the uncanny stillness of the night.

Finally, at a turn of the crooked little street, he had come suddenly within a few feet of a man who was going in the same direction, but more slowly. The man turned and looked at him, then walked slowly away on a path that branched off from the little street. The painter had had only an indefinite impression of the man's bearded face. But his artist eye had taken in the squat, heavy frame, which stood out plainly in the moonlight, the peculiar swing of the man's walk, and even the wavering shadow which showed rather distinctly on the wall beyond him before he turned into the foot-path. When he had himself come abreast the path and peered fearfully down it, the man had disappeared. There were no buildings along the path, and it was distinctly visible for some distance. It seemed as if the earth had swallowed the man. Or he might have dodged behind a clump of bushes. But why would he have done that? It was strange.

For a few minutes the young painter had been almost uneasy. Then all at once the artist in him had gained the upper hand. He realized that the shape and manner of the bearded pedestrian had been very much what he had had in mind for a figure in a violent night scene which he was planning to paint, and he regretted that he had not seen the man's face more distinctly. He began to lay plans for sketching what he remembered of the face and figure before he went to bed, and in his cheerful planning he completely forgot his apprehension—till his dog had begun to bark frantically at the entrance of the linden alley.

Arrived at home, the painter had hauled his preliminary sketch out of a corner, set it up on an easel and rapidly drawn in with charcoal the outlines of the man with the beard. He had originally planned to make this person the aggressor in an encounter. He had thought of him as rushing out from his concealment behind a wall and running with drawn sword at a favored rival who had just said good-bye to a lady at the gate of an imposing palazzo. But some mysterious influence seemed to guide him into a change of plan. He of the beard must needs be the victim, not the attacker, and he must be set upon by two men.

The painter took out a fresh sheet and sketched in the new idea. It was curious how definitely the impression had come to him. He knew exactly where to place each individual, how to direct each


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 Jed chuckled to himself. Here in Tennessee, folk didn't believe....

than a week passed before Jed again took his well-oiled shotgun from its place on the wall and started over the mountain. He was in no great hurry about Ezekiel—instead, he rather enjoyed waiting. Ezekiel was the last of the three Simmons brothers, and knowing that the foreigner was over there, and that he was going to kill him, gave life a curious sort of zest.... Likely the kid didn't even know who shot his brother. Jed laughed silently at the thought, adding to himself that the boy probably wouldn't do anything about it if he did know. He wasn't like the mountain people....

But this morning all of Jed's impatience had returned. The sun shone hotly on the Tennessee hills, and raised an almost visible veil of vapor from the tiny branch which Sowed through the hollow. Well, he'd waited long enough. With a grimace of distaste at the three-mile traipse across two mountains, Jed swung his gun over his shoulder and started down the slope.

When, an hour and a half later, he arrived at the small clearing which was the Simmons place, he was not as tired as he had expected to be. The nervous exhilaration of the man-hunt buoyed him up, made him tensely aware of things around him. He paused only a moment at the fringe of scrub oak that bordered the clearing; then, bending almost double, he sprinted a hundred feet to the grape-arbor.

Safe inside the leafy bower, Jed leaned his gun against a supporting post and looked about. Here the vines had been trained over a rude wooden lattice so that a thick wall and roof of leaves now effectively hid him from anyone outside.

Jed parted the leaves carefully and peered out. A hundred feet behind him was the low wall of forest he had just left; two hundred feet in front of him was the house—a rude two-room shack; two hundred feet beyond that the wall of the forest began again. Jed looked at the house more closely. There was no sign of movement, but the thin line of smoke which curled from the chimney told him that Ezekiel was inside, probably preparing his midday meal. With a sigh of contentment he sat down and leaned back closer to his gun, idly listening to the chatter of birds in the forest, and the rustling of the leaves in the arbor.

How long Jed sat there he did not know. He was suddenly aroused from a semi-stupor by the sound of a banging door. Startled into instant activity, he swung around to peer through the leaves. Ezekiel was leaving the house, swinging in his hand an empty water-bucket. Going to the spring, Jed reckoned. If so, his path would take him within fifty feet of the arbor. Jed gloated.

With hands suddenly unsteady, the man in the arbor laid his gun on the ground, the muzzle barely extending through the leaves. Why take a chance? He would wait—at fifty feet he couldn't miss.

Unmindful of his danger, Ezekiel came slowly down the path, bearing diagonally nearer to the arbor.... Jed suddenly wondered why he no longer heard the aimless chatter of birds in the forest, why the light wind no longer stirred the broad leaves above him. It was uncanny, this noonday quiet. Impatiently, he shook off the feeling.

"So I can't do it, Abner?" he whispered to the empty air, but somehow the words clutched at his throat, and he wished he hadn't said it. No matter, a few seconds now——


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36 It has the usual places for recreation, a bull-ring, plaza, and alameda; a cathedral worthy of inspection, also numerous churches, with a full quota of schools and colleges.

We were a party of Americans on business, health, and pleasure bent. Our company consisted of Mr. and Mrs. R——, the former a retired banker from a large western city; Mr. and Mrs. A——, Mrs.

S—— and daughter, my husband and self. As the hotel accommodations were meager and uncomfortable, and it not being the custom of the country for families to live in hotels, we concluded to go to housekeeping, as our stay was indefinite, and might extend through a few weeks or months.

We found this picturesque old city teeming with interest; many quaint old adobe bridges span the arroyos (dry streams), and the drives through the orchards in the Indian pueblos adjoining are full of


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XIV] Amalekites and the Canaanites dwelt in the valley.) To morrow turn you, and get you into the wilderness by the way of the Red sea.

And the Lord spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcases, they shall fall in this wilderness. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord


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Rh have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, even those men that did bring up the evil report upon the land, died by the plague before the Lord. But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still. And Moses told these things unto all the children of Israel: and the people mourned greatly.

And they rose up early in the morning, and gat them up into the top of the mountain, saying, Lo, we be here, and will go up unto the place which the Lord hath promised: for we have sinned. And Moses said, Wherefore now do ye transgress the commandment of the Lord? but it shall not prosper. Go not up, for the Lord is not among you; that ye be not smitten before your enemies. For the Amalekites and the Canaanites are there before you, and ye shall fall by the sword: because ye are turned away from the Lord, therefore the Lord will not be with you. But they presumed to go up unto the hill top: nevertheless the ark of the covenant of the Lord, and Moses,


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XV] departed not out of the camp. Then the Amalekites came down, and the Canaanites which dwelt in that hill, and smote them, and discomfited them, even unto Hormah.

the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, When ye be come into the land of your habitations, which I give unto you, and will make an offering by fire unto the Lord, a burnt offering, or a sacrifice in performing a vow, or in a freewill offering, or in your solemn feasts, to make a sweet savour unto the Lord, of the herd, or of the flock: then shall he that offereth his offering unto the Lord bring a meat offering of a tenth deal of flour mingled with the fourth part of an hin of oil. And the fourth part of an hin of wine for a drink offering shalt thou prepare with the burnt offering or sacrifice, for one lamb. Or for a ram, thou shalt prepare for a meat offering two tenth deals of flour mingled with the third part of an hin of oil. And for a drink offering thou shalt offer the third part of an hin of wine, for a sweet savour unto the Lord. And when thou preparest a bullock for a burnt offering, or for a sacrifice in performing a vow, or peace offerings unto the Lord: then shall he bring with a bullock a meat offering of three tenth deals of flour mingled with half an hin of oil. And thou


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Rh shalt bring for a drink offering half an hin of wine, for an offering made by fire, of a sweet savour unto the Lord. Thus shall it be done for one bullock, or for one ram, or for a lamb, or a kid. According to the number that ye shall prepare, so shall ye do to every one according to their number. All that are born of the country shall do these things after this manner, in offering an offering made by fire, of a sweet savour unto the Lord. And if a stranger sojourn with you, or whosoever be among you in your generations, and will offer an offering made by fire, of a sweet savour unto the Lord; as ye do, so he shall do; One ordinance shall be both for you of the congregation, and also for the stranger that sojourneth with you, an ordinance for ever in your generations: as ye are, so shall the stranger be before the Lord. One law and one manner shall be for you, and for the stranger that sojourneth with you.

And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, When ye come into the land whither I bring you, then it shall be, that, when ye eat of the bread of the land, ye shall offer up an heave offering unto the Lord. Ye shall offer up a cake of the first of your dough for an heave offering: as ye do the heave offering of the threshingfloor, so shall ye heave it. Of the first of


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 with the other books, and with no marks of distinction, they were practically employed by the Greek Fathers in the same way as the other books; hence Origen, Clement and others often cite them as “scripture,” “divine scripture,” “inspired,” and the like. On the other hand, teachers connected with Palestine, and familiar with the Hebrew canon, rigidly exclude all but the books contained there. This view is reflected, for example, in the canon of Melito of Sardis, and in the prefaces and letters of Jerome. Augustine, however (De Doct. Christ. ii. 8), attaches himself to the other side. Two well-defined views in this way prevailed, to which was added a third, according to which the books, though not to be put in the same rank as the canonical scriptures of the Hebrew collection, yet were of value for moral uses and to be read in congregations,—and hence they were called “ecclesiastical”—a designation first found in Rufinus (ob. 410). Notwithstanding the decisions of some councils held in Africa, which were in favour of the view of Augustine, these diverse opinions regarding the apocryphal books continued to prevail in the church down through the ages till the great dogmatic era of the Reformation. At that epoch the same three opinions were taken up and congealed into dogmas, which may be considered characteristic of the churches adopting them. In 1546 the council of Trent adopted the canon of Augustine, declaring “He is also to be anathema who does not receive these entire books, with all their parts, as they have been accustomed to be read in the Catholic Church, and are found in the ancient editions of the Latin Vulgate, as sacred and canonical.” The whole of the books in question, with the exception of 1st and 2nd Esdras, and the Prayer of Manasses, were declared canonical at Trent. On the other hand, the Protestants universally adhered to the opinion that only the books in the Hebrew collection are canonical. Already Wycliffe had declared that “whatever book is in the Old Testament besides these twenty-five (Hebrew) shall be set among the apocrypha, that is, without authority or belief.” Yet among the churches of the Reformation a milder and a severer view prevailed regarding the apocrypha. Both in the German and English translations (Luther’s, 1537; Coverdale’s, 1535, &c.) these books are separated from the others and set by themselves; but while in some confessions, e.g. the Westminster, a decided judgment is passed on them, that they are not “to be any otherwise approved or made use of than other human writings,” a milder verdict is expressed regarding them in many other quarters, e.g. in the “argument” prefixed to them in the Geneva Bible; in the Sixth Article of the Church of England, where it is said that “the other books the church doth read for example of life and instruction of manners,” though not to establish doctrine; and elsewhere.

We shall now proceed to enumerate the apocryphal books: first the Apocrypha Proper, and next the rest of the Old and New Testament apocryphal literature.

1. The Apocrypha Proper, or the apocrypha of the Old Testament as used by English-speaking Protestants, consists of the following books: 1 Esdras, 2 Esdras, Tobit, Judith, Additions to Esther, Wisdom of Solomon, Ecclesiasticus, Baruch, Epistle of Jeremy, Additions to Daniel (Song of the Three Holy Children, History of Susannah, and Bel and the Dragon), Prayer of Manasses, 1 Maccabees, 2 Maccabees. Thus the Apocrypha Proper constitutes the surplusage of the Vulgate or Bible of the Roman Church over the Hebrew Old Testament. Since this surplusage is in turn derived from the Septuagint, from which the old Latin version was translated, it thus follows that the difference between the Protestant and the Roman Catholic Old Testament is, roughly speaking, traceable to the difference between the Palestinian and the Alexandrian canons of the Old Testament. But this is only true with certain reservations; for the Latin Vulgate was revised by Jerome according to the Hebrew, and, where Hebrew originals were wanting, according to the Septuagint. Furthermore, the Vulgate rejects 3 and 4 Maccabees and Psalm cli., which generally appear in the Septuagint, while the Septuagint and Luther’s Bible reject 4 Ezra, which is found in the Vulgate and the Apocrypha Proper. Luther’s Bible, moreover, rejects also 3 Ezra. It should further be observed that the Vulgate adds the Prayer of Manasses and 3 and 4 Ezra after the New Testament as apocryphal.

It is hardly possible to form any classification which is not open to some objection. In any case the classification must be to some extent provisional, since scholars are still divided as to the original language, date and place of composition of some of the books which must come under our classification. We may, however, discriminate (i.) the Palestinian and (ii.) the Hellenistic literature of the Old Testament, though even this distinction is open to serious objections. The former literature was generally written in Hebrew or Aramaic, and seldom in Greek; the latter naturally in Greek. Next, within these literatures we shall distinguish three or four classes according to the nature of the subject with which they deal. Thus the books of which we have to treat will be classed as: (a) Historical, (b) Legendary (Haggadic), (c) Apocalyptic, (d) Didactic or Sapiential.

The Apocrypha Proper then would be classified as follows:—

 * i. Palestinian Jewish Literature:—
 * (a) Historical.
 * 1 (i.e. 3) Ezra.
 * 1 Maccabees.
 * (b) Legendary.
 * Book of Baruch (see ).
 * Judith.
 * (c) Apocalyptic.
 * 2 (i.e. 4) Ezra (see also under separate article on ).
 * (d) Didactic.
 * Sirach (see ).
 * Tobit.
 * ii. Hellenistic Jewish Literature:—
 * Historical and Legendary.
 * Additions to (q.v.).
 * Additions to (q.v.).
 * Epistle of (q.v.).
 * 2 (q.v.).
 * Prayer of Manasses (see ).
 * Didactic.
 * Book of Wisdom (see .)

Since all these books are dealt with in separate articles, they call for no further notice here.

.—Texts:—Holmes and Parsons, ''Vet. Test. Graecum cum var. lectionibus (Oxford, 1798–1827); Swete, Old Testament in Greek'', i.-iii. (Cambridge, 1887–1894); Fritzsche, Libri Apocryphi V.T. Graece (1871). Commentaries:—O. F. Fritzsche and Grimm, ''Kurzgef. exeget. Handbuch zu den Apok. des A.T. (Leipzig, 1851–1860); E. C. Bissell, Apocrypha of the Old Testament (Edinburgh, 1880); Zöckler, Apok. des A.T. (München, 1891); Wace, The Apocrypha'' (“Speaker’s Commentary”) (1888). Introduction and General Literature:—E. Schürer3, ''Geschichte des jüd. Volkes'', vol. iii. 135 sqq., and his article on “Apokryphen” in Herzog’s Realencykl. i. 622-653; Porter in Hastings’ Bible Dic. i. 111-123.

2 (a). Other Old Testament Apocryphal Literature:—

 * (a) Historical.
 * History of Johannes Hyrcanus.
 * (b) Legendary.
 * Book of Jubilees.
 * Paralipomena Jeremiae, or the Rest of the Words of Baruch.
 * Martyrdom of Isaiah.
 * Pseudo-Philo’s Liber Antiquitatum.
 * Books of Adam.
 * Jannes and Jambres.
 * Joseph and Asenath.
 * (c) Apocalyptic.
 * (See separate .)
 * (d) Didactic or Sapiential.
 * Pirke Aboth.

(a) Historical.—The History of Johannes Hyrcanus is mentioned in 1 Macc. xvi. 23-24, but no trace has been discovered of its existence elsewhere. It must have early passed out of circulation, as it was unknown to Josephus.

(b) Legendary.—The Book of Jubilees was written in Hebrew by a Pharisee between the year of the accession of Hyrcanus to the high-priesthood in 135 and his breach with the Pharisees some years before his death in 105 Jubilees was translated into Greek and from Greek into Ethiopic and Latin. It is

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 the two lines of demarcation, which the said arrangement points out.

Considering that the arrangement of Constantinople, of the 21st of July, of the present year, is the result of a negotiation, the essential object of which was to determine upon a frontier line between the Ottoman Empire and the new Greek State, which should afford security to the one and the other, as perfect as possible; that the Ottoman Porte has fully assented to this principle; that the second line of demarcation pointed out in the arrangement of Constantinople, of the 21st of July, of the present year, so far from affording this mutual security, would bring about, according to all the opinions which have reached the Conference of London, a state of relative possession which could not but be the source of collisions and troubles; finally, that, for these reasons, the second line, of which mention has just been made, would not fulfil the object of the negotiation which had been opened with the Ottoman Porte, and would not provide for the interests of Turkey and of Greece, which that negotiation ought to secure to both, the Plenipotentiaries of the three Courts, exercising the powers with which they are invested, adopt unanimously the first line of demarcation pointed out in the arrangement of Constantinople, of the 21st of July, of the present year; and declare in consequence, as agreed upon, and irrevocably concluded, that:—

1st. With respect to the boundary:—On the eastern side, the extreme point of separation of the two States (the Ottoman Empire and independent Greece) ' shall be fixed at the mouth of the little river which flows near the village of Gradiza:— the frontier line shall ascend that river to its source, shall thence reach the chain of Mount Othryx, leaving to Greece the passage of Klomo, provided the crest of that chain be not passed. Thence it shall follow in a westerly direction, the crest of the same chain, along the whole extent thereof, and especially the peak of Varibovo, in order to attain the height which, under the denomination of Veluchi, forms the point of connexion of the three great chains of mountains of the country. From this height the line itself shall continue, adapting itself as much as possible to the salient features of the country, across the valley of the Aspropotamos to the Gulf of Arta, terminating at that gulf between Coprina and Menidi, in such manner as that, in any case, the bridge of Tartarina, the defile and the tower of Macrinoros, shall be comprised within the limits of Greece; and that the bridge of Coracos and the


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XV your dough ye shall give unto the Lord an heave offering in your generations.

And if ye have erred, and not observed all these commandments, which the Lord hath spoken unto Moses, even all that the Lord hath commanded you by the hand of Moses, from the day that the Lord commanded Moses, and henceforward among your generations; then it shall be, if ought be committed by ignorance without the knowledge of the congregation, that all the congregation shall offer one young bullock for a burnt offering, for a sweet savour unto the Lord, with his meat offering, and his drink offering, according to the manner, and one kid of the goats for a sin offering. And the priest shall make an atonement for all the congregation of the children of Israel, and it shall be forgiven them; for it is ignorance: and they shall bring their offering, a sacrifice made by fire unto the Lord, and their sin offering before the Lord, for their ignorance: and it shall be forgiven all the congregation of the children of Israel, and the stranger that sojourneth among them; seeing all the people were in ignorance.

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Rh ignorance before the Lord, to make an atonement for him; and it shall be forgiven him. Ye shall have one law for him that sinneth through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them.

But the soul that doeth ought presumptuously, whether he be born in the land, or a stranger, the same reproacheth the Lord; and that soul shall be cut off from among his people. Because he hath despised the word of the Lord, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him.

And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the sabbath day. And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation. And they put him in ward, because it was not declared what should be done to him. And the Lord said unto Moses, The man shall be surely put to death: all the congregation shall stone him with stones without the camp. And all the congregation brought him without the camp, and stoned him with stones, and he died; as the Lord commanded Moses.

And the Lord spake unto Moses, saying, Speak unto the children of Israel, and bid them that they


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XVI] make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribband of blue: and it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord, and do them; and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring: that ye may remember, and do all my commandments, and be holy unto your God. I am the Lord your God, which brought you out of the land of Egypt, to be your God: I am the Lord your God.

Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: and they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: and they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? And when Moses heard it, he fell upon his face: and he spake unto Korah and unto all his company, saying,


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 The same arguments militate against the second demand of the Ottoman Government. The right to take part in any war which breaks out between third Powers, is also one of the rights inherent in the independence of a State, unless that State shall have been constituted and declared perpetually neutral. Now Greece has not been constituted and declared perpetually neutral. Therefore, not possessing the advantages of a perpetual neutrality, she could not rightly be called upon to fulfil the obligations of neutrality.

With respect to the third demand of the Ottoman Government, the Plenipotentiaries of the three Courts were of opinion that it did not come within the province of the Conference of London, the Conference not having the power of mixing itself up with questions which are connected with the internal legislation of Greece.

The Plenipotentiaries of the three Courts observed finally, with respect to the wishes expressed by the Ottoman Government, that there never was a question, in the late negotiations of Constantinople, of changing the insular limits of Greece; that those limits, which include in the number of Greek Islands, the islands called the Devil's Isles, namely, Skiatho, Skopelo, and Chelidrome, were definitely established by the Protocol of the 3rd of February, 1830, to which the Ottoman Porte acceded; that the position of those three islands presents nothing menacing to the neighbouring Turkish Provinces; and that their cession could not result from a negotiation which was empowered to modify the continental limits only of Greece by means of a pecuniary indemnity.

The Plenipotentiaries of the three Courts have agreed to transmit the present Protocol to the Representatives of France, of Great Britain, and of Russia, at Constantinople, and to the Bavarian Plenipotentiary at the Conference of London, by the despatch and note subjoined (C. D.)

(Signed)

The boundary Commissioners commenced their labours in September 1832, and the territory assigned to the new kingdom was incorporated into it by an act of the Regency, dated 1st February, 1833. The maps prepared by the


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 were presented by the representatives of the three Powers to the Porte, and its approval of them was brought to the cognisance of the Conference of London on 30th January, 1836.

The Greek Government failing to comply with the provisions of the Convention of 7th May, 1832, with reference to the loan guaranteed by the Powers, meetings of the Conference were held in 1836 and afterwards upon the subject. In 1857 a Commission of representatives of the three Powers sat at Athens to enquire into the state of the finances of the country, and reported, on 24th May, 1859, demanding an annual payment by the Greeks of £36000. An 'Arrangement' in this sense was made in June of the following year.

In October, 1862, King Otho was deposed, and the vacant throne was eventually offered, by a vote of the National Assembly, on 30th March, 1863, to Prince William, second son of the King of Denmark. A Conference of the three guaranteeing Powers, held in London from 16th May to 26th June, confirmed the choice.

The Protocol of the first sitting of the Conference records the regret of the Plenipotentiaries that, after an experience of thirty years, the order of things established in 1832 had not consolidated itself in Greece under the dynasty which the Convention of 7th May called to the throne, in virtue of the power then delegated by the Greek nation to the courts of France, Great Britain and Russia; 'whose mandate is therefore now at an end.'

At the sitting of 27th May, the King of Bavaria not having accepted the invitation of the Conference to be


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The American Cyclopædia (1879)/Baden (grand duchy)

BADEN, a grand duchy of Germany, situated between lat. 47° 30' and 49° 50' N., and lon. 7° 30' and 9° 50' E., bounded N. by Hesse-Darmstadt and Bavaria, E. by Würtemberg and the Prussian province of Hohenzollern, S. by Switzerland, and W. by Rhenish Bavaria and Alsace; area, 5,910 sq. m.; pop. in 1867, 1,434,970, of whom 931,007 were set down as Catholics, 475,918 Protestants, 2,435 other Christian sects, 25,599 Jews; pop. in 1871, 1,461,428. In 1816 the population was 1,005,899; it increased about 10,000 a year till 1846, after which, owing to emigration, there was a period of decrease till 1855, since which time there has been a gradual increase. The grand duchy is divided into the administrative districts of Constance, Freiburg, Carlsruhe, and Mannheim.

The capital is Carlsruhe, which in 1871 had 36,622 inhabitants. The most important commercial city is Mannheim, with 39,614 inhabitants; and the most renowned cities are Heidelberg, the seat of a celebrated university, and Baden-Baden, the famous watering place. — On the western side of Baden, and stretching along the Rhine, is a fertile strip of land, from which the rest of the country rises toward the east. In the southern and eastern parts is the Schwarzwald (Black Forest), extending northward to the Enz, an affluent of the Neckar. North of the latter river is the Odenwald mountain range, connected by ranges of hills with the Schwarzwald, but much less elevated. The highest peaks of the Black Forest are the Feldberg, 4,789 ft., and the Belchen, 4,490 ft. The highest point of the Odenwald, the Katzenbuckel, is about 2,000 ft. high. Between the Rhine and the little river Dreisam is the Kaiserstuhl, an independent volcanic group nearly 10 m. in length and 5 in breadth; the highest point of this group is 1,784 ft. — The principal river is the Rhine, which forms the boundary of the duchy on the south and west. The other most important rivers are the Neckar, Main, and Elz. The Danube rises in Baden, on the extreme east of the Black Forest, under the name of the Brege. Near Donaueschingen it unites with the Brigach, and with another rivulet from the palace yard of Donaueschingen, when it takes the name of Danube. Baden has a number of small mountain lakes, the Mummel, Titti, &c. A part of Lake Constance belongs to Baden. — In the plains and valleys the climate is mild and agreeable, but in the higher parts it is cold and moist, with snow during the greater part of the year, and with frequently very sudden transitions from winter to sum- mer. But on the whole the climate is very salubrious. — In the valleys and plains the soil yields wheat, maize, barley, beans, potatoes, flax, hemp, and tobacco; in the mountainous district, rye, wheat, and oats are cultivated. The extensive vineyards produce excellent wines, and the finest fruits abound. The manufactures are chiefly confined to iron and hardware, and the spinning and weaving of cotton. The Black Forest is distinguished for manufactures of wooden ornaments and toys, watches, wooden clocks, musical boxes, organs, and basket work. St. Blasien is an important seat of ribbon and cotton manufacture. The fabrication of jewelry and of tobacco and cigars occupies the next rank in importance. The chiccory, paper, and cloth manufactures, the tanneries, and breweries are also noticeable. There are extensive government salt works at Dürrheim and Rappenau. The most excellent iron mines are those of Oberwert and Kandern. Gold washing, formerly extensively carried on along the Rhine, is now little practised. Baden has more than 60 mineral springs, the most frequented of which are Baden-Baden, Badenweiler, Antogast, Rippoltsau, and Ueberlingen. The exports are wine, timber,

hemp, tobacco, fruits, oil, salt, and manufactured articles. The principal imports are colonial produce, southern fruits, medicines, horses, wool, cotton, silk goods, iron, steel, and various articles of luxury. The currency is the Rhenish, 60 kreutzers to the florin or gulden. The weights and measures are according to the decimal system. — There are two universities, one Protestant at Heidelberg, founded in 1386, and one Catholic at Freiburg, founded in 1457. At Pforzheim is an institution for the deaf and dumb, and at Freiburg one for the blind. The Carlsruhe polytechnic school, established about 1832, is one of the best in Germany. The population of the upper Rhine springs from the Alemanni; along the shores of the Murg and the lower Rhine the Frankish race preponderates; the population along the lake shores are of Suevian (Swabian) and Vindelician origin. The character of the people is marked by honesty, industry, and courage; but the population of the Black Forest is most typical of the ancient German character. — The executive government, besides the grand duke, is composed of six departments, the ministers being responsible to the legislature. The legislative authority is vested in a parliament of two chambers, called the first and second. The first chamber, having 31 members in 1873, consists of the princes of the reigning line, the heads of ten noble families, the proprietors of large hereditary landed estates, the Catholic archbishop of Freiburg, the superintendent of the Protestant church, two deputies of the universities, and eight other members appointed for life by the grand duke; the second chamber of 63 representatives, chosen for eight years, 22 from towns and 41 from rural districts. In 1867-'8 the revenue was 22,824,371 florins, the expenditures 22,834,371, showing a deficit of 10,000 florins, a little more than $4,000. In 1868-'9 there was a deficit of nearly 5,000,000 florins, more than $2,000,000. The estimates for 1870-'71 showed a probable excess of 465,982 florins, something less than $200,000. The general public debt on Jan. 1, 1871, was 37,644,083 florins, and the railway debt 118,015,028. There were 590 m. of railway, 977 m. of telegraph, and 487 sailing and steam vessels engaged in the navigation of the Rhine and the Neckar. Military service is obligatory upon all, the period being three years in active service, four in the reserve, and five in the landwehr; the annual contingent is 4,700 men. The actual force in time of peace is 13,695 men of all arms, besides 568 artillerymen garrisoning the fortress of Rastadt, and in time of war may be raised to 43,705. — The southern portions of Baden are supposed to have been originally peopled by Celts, who were dispossessed by Alemanni. The country subsequently formed a part of the Frankish empire. Berthold, a supposed descendant of the Alemannian dukes, was master of the castle of Zähringen, near Freiburg, and the first duke of Zähringen, in the latter half of the 11th

His descendants assumed the title of margraves of Baden, but in 1190 the family was split into two branches, Baden and Hochberg, and other divisions took place afterward, as well as various acquisitions by marriage or purchase. Christopher I., who died in 1527, united most of the possessions of the house, but on his death the margraviate was divided between his two surviving sons, who thus formed the two lines of Baden-Baden and Baden-Durlach. The line of Baden-Baden became extinct by the death of Augustus George in 1771, and its possessions were united with Baden-Durlach, under the long and prosperous reign of the margrave Charles Frederick. By the treaty of Lunéville in 1801, Baden acquired a considerable addition of territory, and was further increased in 1803, when the margrave received the title of prince elector, and by the treaty of Presburg in 1805. In 1806, on the dissolution of the German empire, the elector joined the confederation of the Rhine, and, upon occasion of the marriage of the heir apparent with Stéphanie Beauharnais, received from Napoleon the title of grand duke and 1,950 square miles of additional territory; some smaller additions in 1809 and 1810 increased Baden to its present extent. After the battle of Leipsic in 1813 the grand duchy returned to the German confederation. It then formed a territory of about 5,800 sq. m., with a population of something more than 1,000,000. The public debt was large, and the taxes burdensome; and moreover a strong desire had grown up among the people for a constitutional government. This led to earnest discussions in the chambers, and to some administrative reforms. The revolutionary movements of 1830 produced little effect upon Baden; but after the proclamation of the French republic in 1848 a revolution broke out in Baden, which was soon suppressed. (See .) In May, 1849, a new revolution expelled the grand duke, set up a provisional government, and was only overcome in July by aid of the armed force of Prussia. (See .) In 1852 the grand duke died, and there arose a question as to the succession, which was further complicated by a dispute between the civil power and the Catholic archbishop of Freiburg. The question of succession was finally disposed of, the grand duke Frederick William Louis assuming the authority. He married in 1856 the daughter of the king of Prussia, now emperor of Germany. On the division between North and South Germany in 1866, Baden was forced by its geographical position to side with South Germany, although its sympathies were with Prussia. At the close of 1870 it was incorporated with the German empire. The troops of Baden form the largest part of the 14th German army corps.


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 at its meetings, the Plenipotentiaries resolved: 'that their Courts, while released from their trusts by circumstances unprovided for by the Convention of 1832, could not indefinitely defer the time when it would be fitting to replace Greece under a system conformable to the monarchical principles which it is their interest to maintain in the new State founded by their united efforts.'

At a sitting of 5th June, attended by the Plenipotentiary of Denmark, there were read the decree of the National Assembly of Greece, offering the crown to Prince William, and a note, dated 4th June, announcing the acceptance of the offer by the King of Denmark. The three Powers thereupon expressed their approval of the choice, and it was agreed that should the Ionian Parliament vote for annexation to Greece, and should Austria, France, Prussia, and Russia assent to it, Her Britannic Majesty would recommend to that Parliament to appropriate £10,000 to the King's civil list; that each of the three guaranteeing Powers would remit annually £4000 from its claims against the Greek Government for the same purpose; that the legitimate successors of King George I to the Greek throne should, in accordance with the principle recognised by the Treaty of 1852, and proclaimed by the decree of the National Assembly of 30th March, 1863, profess the tenets of the orthodox Church of the East; and that the crowns of Greece and Denmark should in no case be united on the same head.

By a Protocol of 26th June the three Powers place upon record their agreement to continue, and extend to the Ionian Islands, their guarantee of the frontiers of Greece, in accordance with Article 4 of the Convention of 1832, and to watch over in concert the execution of the engagement of the Greek Government made in 1860 with reference to obligations incurred by it under Article 12 of the Convention.

A Treaty, in accordance with the resolutions of the Conference, declaring Prince William to be 'King of the Greeks,' with the title of George I, was signed at London, on 13th


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The American Cyclopædia (1879)/Baden (towns)

'''BADEN. I.' A town (anc. Aquæ Pannoniæ'') of Lower Austria, on the river Schwechat, 14 m. S. S. W. of Vienna; pop. in 1869, 10,433. It is a favorite summer resort as a bathing place, having 13 hot sulphur springs. The

town has also dye works, and steel, brass, furniture, and other manufactories. II. A town of Switzerland, in the canton of Aargau, on the Limmat, 13 m. N. E. of Aarau; pop. about 3,000. Its hot sulphur springs were well known to the Romans, who built a castle upon the site where the city now stands. The hottest and most celebrated of the springs is called Verenabad. The rocky heights on each side of the river form a portal through which the Limmat runs. Before the gorge was formed, the country above must have been a considerable lake. The railway passes by a tunnel 800 feet long under the castle hill. Baden from the 15th to the beginning of the 18th century was the seat of the Swiss diet. In the town house of Baden Eugene of Savoy, who acted as representative of the emperor of Austria, signed the final treaty of peace terminating the war of the Spanish succession, Sept. 7, 1714.


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 July, 1863, on behalf of the three Powers and of the King of Denmark.

This Treaty was varied, with reference to the title assumed by the new King, and to the mention of the Greek Senate in Article I, by Protocols signed on behalf of the same Powers on 3rd August and 13th October 2.

The cession of the Ionian Islands required the consent of the signatories of the Treaty of Paris of 5th November, 1815, and a Conference of the representatives of Austria and Prussia, as well as of France, Great Britain, and Russia, accordingly met in London to consider the question.

By a Convention signed at Constantinople, 21st March, 1800, between Russia and the Porte, it had been agreed that these islands, which were originally subject to Venice, but had recently been seized by the French, should form a self-governing tributary republic under the suzerainty of the Porte. By the Treaty of Paris of 5th November, 1815, the islands mentioned in the Convention of 1800 were to be 'an independent State, under the denomination of the United States of the Ionian Islands, under the immediate and exclusive protection of the King of Great Britain and Ireland.' This arrangement had been recognised by the Porte in a firman dated 34th April, 1819.

The Conference now resolved, 1st August, 1863, that the islands should be united to Greece 'under the sanction of a European Act ;' and the Ionian Parliament having, on 19th October, voted for annexation, the representatives of the five Powers executed at London, on 14th November, 1863, a Treaty in accordance with this resolution.

In the following Spring a Conference of the five Powers signed, at London, on 25th January, two Protocols, by the


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Rh Even to morrow the Lord will shew who are his, and who is holy; and will cause him to come near unto him: even him whom he hath chosen will he cause to come near unto him. This do: Take you censers, Korah, and all his company; and put fire therein, and put incense in them before the Lord to morrow: and it shall be that the man whom the Lord doth choose, he shall be holy: ye take too much upon you, ye sons of Levi. And Moses said unto Korah, Hear, I pray you, ye sons of Levi: Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself to do the service of the tabernacle of the Lord, and to stand before the congregation to minister unto them? And he hath brought thee near to him, and all thy brethren the sons of Levi with thee: and seek ye the priesthood also? For which cause both thou and all thy company are gathered together against the Lord: and what is Aaron, that ye murmur against him?

And Moses sent to call Dathan and Abiram, the sons of Eliab: which said, We will not come up: is it a small thing that thou hast brought us up out of a land that fioweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us? Moreover thou hast not brought us


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XVI] into a land that floweth with milk and honey, or given us inheritance of fields and vineyards: wilt thou put out the eyes of these men? we will not come up. And Moses was very wroth, and said unto the Lord, Respect not thou their offering: I have not taken one ass from them, neither have I hurt one of them. And Moses said unto Korah, Be thou and all thy company before the Lord, thou, and they, and Aaron, to morrow: and take every man his censer, and put incense in them, and bring ye before the Lord every man his censer, two hundred and fifty censers; thou also, and Aaron, each of you his censer. And they took every man his censer, and put fire in them, and laid incense thereon, and stood in the door of the tabernacle of the congregation with Moses and Aaron. And Korah gathered all the congregation against them unto the door of the tabernacle of the congregation: and the glory of the Lord appeared unto all the congregation. And the Lord spake unto Moses and unto Aaron, saying, Separate yourselves from among this congregation, that I may consume them in a moment. And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation?

And the Lord spake unto Moses, saying, Speak


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Rh unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram. And Moses rose up and went unto Dathan and Abiram; and the elders of Israel followed him. And he spake unto the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins. So they gat up from the tabernacle of Korah, Dathan, and Abiram, on every side: and Dathan and Abiram came out, and stood in the door of their tents, and their wives, and their sons, and their little children. And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.

And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: and the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all


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 former of which it was agreed that the neutralisation of the islands, effected by Article 2 of the Treaty of 14th November, should be confined to Corfu and Paxo, by the latter an explanation was given of the effect of Article 4 of the Treaty upon treaties of commerce.

On 29th March, 1864, a Treaty was signed at London between the three guaranteeing Powers and the King of the Hellenes, in pursuance of Article 6 of the Treaty of 14th November, with reference to the cession of the islands ; and a Protocol of the same date, signed on behalf of the same parties, recorded the decision of His Hellenic Majesty 'to maintain, in all its integrity, that clause of the Decree concerning his election, in virtue of which his legitimate heirs and successors to the throne of Greece must profess the tenets of the orthodox Church of the East .' On the same day a Convention was also executed between Great Britain and Greece with reference to the claims of officials in the islands

A Protocol signed at Corfu on 28th May records the cessation of the British Protectorate of the islands. The Porte acceded to the Treaty of 29th March, 1864, by an Act signed at Constantinople on 28th May, 1865.

The neutrality of Greece during the Russo-Turkish War was ascribed by it to a wish to conform to the desires of the Great Powers, and was accordingly put forward, both at the Conference of Constantinople in 1876 and at the Congress of Berlin in 1878, as a reason for the favourable consideration by those Powers of an extension of the limits of the kingdom.


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XVI] their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation. And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense.

And the Lord spake unto Moses, saying, Speak unto Eleazar the son of Aaron the priest, that he take up the censers out of the burning, and scatter thou the fire yonder; for they are hallowed. The censers of these sinners against their own souls, let them make them broad plates for a covering of the altar: for they offered them before the Lord, therefore they are hallowed: and they shall be a sign unto the children of Israel. And Eleazar the priest took the brasen censers, wherewith they that were burnt had offered; and they were made broad plates for a covering of the altar: to be a memorial unto the children of Israel, that no stranger, which is not of the seed of Aaron, come near to offer incense before the Lord; that he be not as Korah, and as his company: as the Lord said to him by the hand of Moses.

But on the morrow all the congregation of the children of Israel murmured against Moses and against


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Rh Aaron, saying, Ye have killed the people of the Lord. And it came to pass, when the congregation was gathered against Moses and against Aaron, that they looked toward the tabernacle of the congregation: and, behold, the cloud covered it, and the glory of the Lord appeared. And Moses and Aaron came before the tabernacle of the congregation.

And the Lord spake unto Moses, saying, Get you up from among this congregation, that I may consume them as in a moment. And they fell upon their faces.

And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the Lord; the plague is begun. And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the plague was begun among the people: and he put on incense, and made an atonement for the people. And he stood between the dead and the living; and the plague was stayed. Now they that died in the plague were fourteen thousand and seven hundred, beside them that died about the matter of Korah. And Aaron returned unto Moses unto the door of the tabernacle of the congregation: and the plague was stayed.

the Lord spake unto Moses, saying, Speak


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XVII] unto the children of Israel, and take of every one of them a rod according to the house of their fathers, of all their princes according to the house of their fathers twelve rods: write thou every man's name upon his rod. And thou shalt write Aaron's name upon the rod of Levi: for one rod shall be for the head of the house of their fathers. And thou shalt lay them up in the tabernacle of the congregation before the testimony, where I will meet with you. And it shall come to pass, that the man's rod, whom I shall choose, shall blossom: and I will make to cease from me the murmurings of the children of Israel, whereby they murmur against you.

And Moses spake unto the children of Israel, and every one of their princes gave him a rod apiece, for each prince one, according to their fathers' houses, even twelve rods: and the rod of Aaron was among their rods. And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod.


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Rh And the Lord said unto Moses, Bring Aaron's rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. And the children of Israel spake unto Moses, saying, Behold, we die, we perish, we all perish. Whosoever cometh any thing near unto the tabernacle of the Lord shall die: shall we be consumed with dying?

the Lord said unto Aaron, Thou and thy sons and thy father's house with thee shall bear the iniquity of the sanctuary: and thou and thy sons with thee shall bear the iniquity of your priesthood. And thy brethren also of the tribe of Levi, the tribe of thy father, bring thou with thee, that they may be joined unto thee, and minister unto thee: but thou and thy sons with thee shall minister before the tabernacle of witness. And they shall keep thy charge, and the charge of all the tabernacle: only they shall not come nigh the vessels of the sanctuary and the altar, that neither they, nor ye also, die. And they shall be joined unto thee, and keep the charge of the tabernacle of the congregation, for all the service of the tabernacle: and a stranger shall not come nigh unto you. And ye shall keep the charge of the sanctuary,


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XVIII and the charge of the altar: that there be no wrath any more upon the children of Israel. And I, behold, I have taken your brethren the Levites from among the children of Israel: to you they are given as a gift for the Lord, to do the service of the tabernacle of the congregation. Therefore thou and thy sons with thee shall keep your priest's office for every thing of the altar, and within the vail; and ye shall serve: I have given your priest's office unto you as a service of gift: and the stranger that cometh nigh shall be put to death.

And the Lord spake unto Aaron, Behold, I also have given thee the charge of mine heave offerings of all the hallowed things of the children of Israel; unto thee have I given them by reason of the anointing, and to thy sons, by an ordinance for ever. This shall be thine of the most holy things, reserved from the fire: every oblation of theirs, every meat offering of theirs, and every sin offering of theirs, and every trespass offering of theirs, which they shall render unto me, shall be most holy for thee and for thy sons. In the most holy place shalt thou eat it; every male shall eat it: it shall be holy unto thee. And this is thine; the heave offering of their gift, with all the wave offerings of the children of Israel: I have given them unto thee, and to thy sons and to thy


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Rh with thee, by a statute for ever: every one that is clean in thy house shall eat of it. All the best of the oil, and all the best of the wine, and of the wheat, the firstfruits of them which they shall offer unto the Lord, them have I given thee. And whatsoever is first ripe in the land, which they shall bring unto the Lord, shall be thine; every one that is clean in thine house shall eat of it. Every thing devoted in Israel shall be thine. Every thing that openeth the matrix in all flesh, which they bring unto the Lord, whether it be of men or beasts, shall be thine: nevertheless the firstborn of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem. And those that are to be redeemed from a month old shalt thou redeem, according to thine estimation, for the money of five shekels, after the shekel of the sanctuary, which is twenty gerahs. But the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy: thou shalt sprinkle their blood upon the altar, and shalt burn their fat for an offering made by fire, for a sweet savour unto the Lord. And the flesh of them shall be thine, as the wave breast and as the right shoulder are thine. All the heave offerings of the holy things, which the children of Israel offer unto the Lord, have I given thee, and thy sons and thy


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XVIII] daughters with thee, by a statute for ever: it is a covenant of salt for ever before the Lord unto thee and to thy seed with thee.

And the Lord spake unto Aaron, Thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part and thine inheritance among the children of Israel. And, behold, I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation. Neither must the children of Israel henceforth come nigh the tabernacle of the congregation, lest they bear sin, and die. But the Levites shall do the service of the tabernacle of the congregation, and they shall bear their iniquity: it shall be a statute for ever throughout your generations, that among the children of Israel they have no inheritance. But the tithes of the children of Israel, which they offer as an heave offering unto the Lord, I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance.

And the Lord spake unto Moses, saying, Thus speak unto the Levites, and say unto them, When ye take of the children of Israel the tithes which I have given you from them for your inheritance, then


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Rh ye shall offer up an heave offering of it for the Lord, even a tenth part of the tithe. And this your heave offering shall he reckoned unto you, as though it were the corn of the threshingfloor, and as the fulness of the winepress. Thus ye also shall offer an heave offering unto the Lord of all your tithes, which ye receive of the children of Israel; and ye shall give thereof the Lord's heave offering to Aaron the priest. Out of all your gifts ye shall offer every heave offering of the Lord, of all the best thereof, even the hallowed part thereof out of it. Therefore thou shalt say unto them, When ye have heaved the best thereof from it, then it shall be counted unto the Levites as the increase of the threshingfloor, and as the increase of the winepress. And ye shall eat it in every place, ye and your households: for it is your reward for your service in the tabernacle of the congregation. And ye shall bear no sin by reason of it, when ye have heaved from it the best of it: neither shall ye pollute the holy things of the children of Israel, lest ye die.

the Lord spake unto Moses and unto Aaron, saying, This is the ordinance of the law which the Lord hath commanded, saying, Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein is no blemish, and upon which


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Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/507

XIX never came yoke: and ye shall give her unto Eleazar the priest, that he may bring her forth without the camp, and one shall slay her before his face: and Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood directly before the tabernacle of the congregation seven times: and one shall burn the heifer in his sight; her skin, and her flesh, and her blood, with her dung, shall he burn: and the priest shall take cedar wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer. Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the priest shall be unclean until the even. And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even. And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of separation: it is a purification for sin. And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even: and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever.

He that toucheth the dead body of any man shall