text:
Page:EB1911 - Volume 01.djvu/1011

 the government transferred the colony to the N.E. part of Great Andaman, where a naval arsenal was to be established. With the colony the name also of Port Cornwallis was transferred to this new locality. The scheme did ill; and in 1796 the government put an end to it, owing to the great mortality and the embarrassments of maintenance. The settlers were finally removed in May 1796. In 1824 Port Cornwallis was the rendezvous of the fleet carrying the army to the first Burmese war. In 1839, Dr Helfer, a German savant employed by the Indian government, having landed in the islands, was attacked and killed. In 1844 the troop-ships “Briton” and “Runnymede” were driven ashore here, almost close together. The natives showed their usual hostility, killing all stragglers. Outrages on shipwrecked crews continued so rife that the question of occupation had to be taken up again; and in 1855 a project was formed for such a settlement, embracing a convict establishment. This was interrupted by the Indian Mutiny of 1857, but as soon as the neck of that revolt was broken, it became more urgent than ever to provide such a resource, on account of the great number of prisoners falling into British hands. Lord Canning, therefore, in November 1857, sent a commission, headed by Dr F. Mouat, to examine and report. The commission reported favourably, selecting as a site Blair’s original Port Cornwallis, but pointing out and avoiding the vicinity of a salt swamp which seemed to have been pernicious to the old colony. To avoid confusion, the name of Port Blair was given to the new settlement, which was established in the beginning of 1858. For some time sickness and mortality were excessively large, but the reclamation of swamp and clearance of jungle on an extensive scale by Colonel Henry Man when in charge (1868–1870), had a most beneficial effect, and the health of the settlement has since been notable. The Andaman colony obtained a tragical notoriety from the murder of the viceroy, the earl of Mayo, by a Mahommedan convict, when on a visit to the settlement on the 8th of February 1872. In the same year the two groups, Andaman and Nicobar, the occupation of the latter also having been forced on the British government (in 1869) by the continuance of outrage upon vessels, were united under a chief commissioner residing at Port Blair.

ANDANTE (Ital. for “moving slowly,” from andare, to go), a musical term to indicate pace, coming between adagio and allegro; it is also used of an independent piece of music or of the slow movement in a sonata, symphony, &c. ANDERIDA, an ancient Roman fort at Pevensey, near Eastbourne in Sussex (England), built about 300 as part of a scheme of land-defence against the Saxon pirates; repaired, probably by the great Stilicho, about  400; and after the Norman Conquest utilized by William the Conqueror for a Norman castle. Its massive Roman enceinte still stands but little damaged. ANDERNACH, a town of Germany, in the Prussian Rhine province, on the left bank of the Rhine, 10 m. N.W. of Coblenz by the main line to Cologne. Pop. (1900) 7889. Viewed from the river it makes a somewhat gloomy, though picturesque, impression, with its parish church (a basilica dating from the 12th century, with four towers), the round watch-tower on the Rhine, old walls in places 15 ft. thick, and a famous crane (erected 1554) for lading merchandise. Among other buildings are a Gothic Minorite church (now Protestant), a town hall, and a prison, formerly the castle of the archbishops of Cologne. Andernach has considerable industries, brewing and manufactures of chemicals and perfumes, and has also a trade in corn and wine. But its most notable article of commerce is that of mill-stones, made of lava and tufa-stone, a product much used by the Dutch in the construction of their dykes.

Andernach (Antunnacum) is the old Roman Castellum ante Nacum, founded by Drusus and fortified in the 3rd century In 1109 Andernach received civic rights, passed in 1167 to the electors of Cologne, in 1253 joined the confederation of the Rhine cities and was the most southern member of the Hanseatic league. Here in 1474 a treaty was signed between the emperor Frederick III., the four electors of the Rhine and France. In 1794 Andernach passed to France, but in 1815 was ceded, together with the left bank of the Rhine, to Prussia. ANDERSEN, HANS CHRISTIAN (1805–1875), Danish poet and fabulist, was born at Odense, in Fünen, on the 2nd of April 1805. He was the son of a sickly young shoemaker of twenty-two, and his still younger wife: the whole family lived and slept in one little room. Andersen very early showed signs of imaginative temperament, which was fostered by the indulgence and superstition of his parents. In 1816 the shoemaker died and the child was left entirely to his own devices. He ceased to go to school; he built himself a little toy-theatre and sat at home making clothes for his puppets, and reading all the plays that he could borrow; among them were those of Holberg and Shakespeare. At Easter 1819 he was confirmed at the church of St Kund, Odense, and began to turn his thoughts to the future. It was thought that he was best fitted to be a tailor; but as nothing was settled, and as Andersen wished to be an opera-singer, he took matters into his own hand and started for Copenhagen in September 1819. There he was taken for a lunatic, snubbed at the theatres, and nearly reduced to starvation, but he was befriended by the musicians Christoph Weyse and Siboni, and afterwards by the poet Frederik Hoëgh Guldberg (1771–1852). His voice failed, but he was admitted as a dancing pupil at the Royal Theatre. He grew idle, and lost the favour of Guldberg, but a new patron appeared in the person of Jonas Collin, the director of the Royal Theatre, who became Andersen’s life-long friend. King Frederick VI. was interested in the strange boy and sent him for some years, free of charge, to the great grammar-school at Slagelse. Before he started for school he published his first volume, The Ghost at Palnatoke’s Grave (1822). Andersen, a very backward and unwilling pupil, actually remained at Slagelse and at another school in Elsinore until 1827; these years, he says, were the darkest and bitterest in his life. Collin at length consented to consider him educated, and Andersen came to Copenhagen. In 1829 he made a considerable success with a fantastic volume entitled A Journey on Foot from Holman’s Canal to the East Point of Amager, and he published in the same season a farce and a book of poems. He thus suddenly came into request at the moment when his friends had decided that no good thing would ever come out of his early eccentricity and vivacity. He made little further progress, however, until 1833, when he received a small travelling stipend from the king, and made the first of his long European journeys. At Le Locle, in the Jura, he wrote Agnate and the Merman; and in October 1834 he arrived in Rome. Early in 1835 Andersen’s novel, The Improvisatore, appeared, and achieved a real success; the poet’s troubles were at an end at last. In the same year, 1835, the earliest instalment of Andersen’s immortal Fairy Tales (Eventyr) was published in Copenhagen. Other parts, completing the first volume, appeared in 1836 and 1837. The value of these stories was not at first perceived, and they sold slowly. Andersen was more successful for the time being with a novel, O.T., and a volume of sketches, In Sweden; in 1837 he produced the best of his romances, Only a Fiddler. He now turned his attention, with but ephemeral success, to the theatre, but was recalled to his true genius in the charming miscellanies of 1840 and 1842, the Picture-Book without Pictures, and A Poet’s Bazaar. Meanwhile the fame of his Fairy Tales had been steadily rising; a second series began in 1838, a third in 1845. Andersen was now celebrated throughout Europe, although in Denmark itself there was still some resistance to his pretensions. In June 1847 he paid his first visit to England, and enjoyed a

title: Page:EB1911 - Volume 01.djvu/1011


text: 1911 Encyclopædia Britannica/Andaman Islands

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


title: User:Uarva5h4q


text: Dictionary of National Biography, 1901 supplement/Burnett, George


text:
Page:EB1911 - Volume 01.djvu/1012

 triumphal social success; when he left, Charles Dickens saw him off from Ramsgate pier. After this Andersen continued to publish much; he still desired to excel as a novelist and a dramatist, which he could not do, and he still disdained the enchanting Fairy Tales, in the composition of which his unique genius lay. Nevertheless he continued to write them, and in 1847 and 1848 two fresh volumes appeared. After a long silence Andersen published in 1857 another romance, To be or not to be. In 1863, after a very interesting journey, he issued one of the best of his travel-books, In Spain. His Fairy Tales continued to appear, in instalments, until 1872, when, at Christmas, the last stories were published. In the spring of that year Andersen had an awkward accident, falling out of bed and severely hurting himself. He was never again quite well, but he lived till the 4th of August 1875, when he died very peacefully in the house called Rolighed, near Copenhagen.

ANDERSON, ADAM (1692–1765), Scottish economist, was born in 1692, and died in London on the 10th of January 1765. He was a clerk for forty years in the South Sea House, where he published a work entitled Historical and Chronological Deduction of the Origin of Commerce from the Earliest Accounts to the Present Time, containing a History of the Great Commercial Interests of the British Empire (1762, 2 vols. fol.). ANDERSON, ALEXANDER (c. 1582–1620?), Scottish mathematician, was born at Aberdeen. In his youth he went to the continent and taught mathematics at Paris, where he published or edited, between the years 1612 and 1619, various geometrical and algebraical tracts, which are conspicuous for their ingenuity and elegance. He was selected by the executors of Franciscus Vieta to revise and edit his manuscript works, a task which he discharged with great ability. The works of Anderson amount to six thin 4to volumes, and as the last of them was published in 1619, it is probable that the author died soon after that year, but the precise date is unknown. ANDERSON, SIR EDMUND (1530–1605), English lawyer, descended from a Scottish family settled in Lincolnshire, was born in 1530 at Flixborough or Broughton in that county. After studying for a short time at Lincoln College, Oxford, he became in 1550 a student of the Inner Temple. In 1579 he was appointed serjeant-at-law to Queen Elizabeth, and also an assistant judge on circuit. As a reward for his services in the trial of Edmund Campian and his followers (1581), he was, on the death of Sir James Dyer, appointed lord chief justice of the Common Pleas (1582), and was knighted. He took part in all the leading state trials which agitated England during the latter years of Elizabeth’s reign. Though a great lawyer and thoroughly impartial in civil cases, he became notorious by his excessive severity and harshness when presiding over the trials of catholics and nonconformists; more markedly so in those of Sir John Perrot, Sir Walter Raleigh, and John Udall the puritan minister. Anderson was also one of the commissioners appointed to try Mary queen of Scots in 1586. He died on the 1st of August 1605 at Eyworth in Bedfordshire. In addition to Reports of Many Principal Cases Argued and Adjudged in the Time of Queen Elizabeth in the Common Bench, published after his death, he drew up several expositions of statutes enacted in Elizabeth’s reign which remain in manuscript in the British Museum. ANDERSON, ELIZABETH GARRETT (1836–  ), English medical practitioner, daughter of Newson Garrett, of Aldeburgh, Suffolk, was born in 1836, and educated at home and at a private school. In 1860 she resolved to study medicine, an unheard-of thing for a woman in those days, and one which was regarded by old-fashioned people as almost indecent. Miss Garrett managed to obtain some more or less irregular instruction at the Middlesex hospital, London, but was refused admission as a full student both there and at many other schools to which she applied. Finally she studied anatomy privately at the London hospital, and with some of the professors at St Andrews University, and at the Edinburgh Extra-Mural school. She had no less difficulty in gaining a qualifying diploma to practise medicine. London University, the Royal Colleges of Physicians and Surgeons, and many other examining bodies refused to admit her to their examinations; but in the end the Society of Apothecaries, London, allowed her to enter for the License of Apothecaries’ Hall, which she obtained in 1865. In 1866 she was appointed general medical attendant to St Mary’s dispensary, a London institution started to enable poor women to obtain medical help from qualified practitioners of their own sex. The dispensary soon developed into the New hospital for women, and there she worked for over twenty years. In 1870 she obtained the Paris degree of M.D. The same year she was elected to the first London School Board, at the head of the poll for Marylebone, and was also made one of the visiting physicians of the East London hospital for children; but the duties of these two positions she found to be incompatible with her principal work, and she soon resigned them. In 1871 she married Mr J. G. S. Anderson (d. 1907), a London shipowner, but did not give up practice. She worked steadily at the development of the New hospital, and (from 1874) at the creation of a complete school of medicine in London for women. Both institutions have since been handsomely and suitably housed and equipped, the New hospital (in the Euston Road) being worked entirely by medical women, and the schools (in Hunter Street, W.C.) having over 200 students, most of them preparing for the medical degree of London University, which was opened to women in 1877. In 1897 Mrs Garrett Anderson was elected president of the East Anglian branch of the British Medical Association. In 1908 she was elected (the first lady) mayor of Aldeburgh. The movement for the admission of women to the medical profession, of which she was the indefatigable pioneer in England, has extended to every civilized country except Spain and Turkey. ANDERSON, JAMES (1662–1728), Scottish genealogist, antiquary and historian, was born at Edinburgh on the 5th of August 1662. He was educated for the law, and became a writer to the signet in 1691. His profession gave him the opportunity of gratifying his taste for the study of ancient documents; and just before the union the Scottish parliament commissioned him to prepare for publication what remained of the public records of the kingdom, and in their last session voted a sum of £1940 sterling to defray his expenses. At this work he laboured for several years with great judgment and perseverance; but it was not completed at his death in 1728. The book was published posthumously in 1739, edited by Thomas Ruddiman, under the title Selectus Diplomatum et Numismatum Scotiae Thesaurus. The preparation of this great national work involved the author in considerable pecuniary loss; and soon after his death, the numerous plates, engraved by Sturt, were sold for £530. These plates are now lost, and the book has become exceedingly scarce. After the union of the crowns, Anderson was appointed in 1715 postmaster-general for Scotland, as some compensation for his labours; but in the political struggles of 1717 he was deprived of this office, and never again obtained any reward for his services. He died on the 3rd of April 1728. He published, during the controversy about the union, An Historical Essay showing that the Crown and Kingdom of Scotland is Imperial and Independent (Edin., 1705,), and later Collections relating to the History of Mary Queen of Scotland (in 4 vols., Edin., 1727–1728). ANDERSON, JAMES (1739–1808), Scottish agriculturist and economist, was born at Hermiston, near Edinburgh, in 1739. While still a boy he undertook the working of a farm in Mid-Lothian which his family had occupied for several generations, and later he rented in Aberdeenshire a farm of 1300 acres of unimproved land. In 1783 he settled in Edinburgh, where in 1791 he projected a weekly publication called The Bee, which was largely written by himself, and of which eighteen volumes were published. In 1797 he began to reside at Isleworth, and from 1799 to 1802 he produced a monthly publication, Recreations in Agriculture, Natural History, Arts and Miscellaneous Literature. He was also the author of many pamphlets on agricultural and economical topics. He died on the 15th of October 1808.

title: Page:EB1911 - Volume 01.djvu/1012


text: Index:Aristocracy in England (1886).pdf

title: Index:Aristocracy in England (1886).pdf


text: 1911 Encyclopædia Britannica/Andersen, Hans Christian


text: Dictionary of National Biography, 1901 supplement/Burns, George


text: Dictionary of National Biography, 1901 supplement/Burrows, George


text:
Page:Elementary Chinese - San Tzu Ching (1900).djvu/76

 Pu see.

I is composed of 日 jih sun as radical and 勿 wu, which originally meant a kind of flag with three streamers for signalling, and so came to signify a negative, not, do not. Its primary sense seems to have been a chameleon, the creature of change, of which the character is thought by some to be a picture; hence its meaning as above, derived however by others from the radical sun, which brings about the changes of day and night. Here again the question discussed in arises. Was the word i change developed from the idea suggested by i a chameleon, or was the animal so called from a pre-existing word i to change? It would seem that the spoken word change must have preceded chameleon, and that the written character may well have been applied first to the animal and then to the idea. See also. [The aim of the Chung Yung is to trace the ruling motives of human conduct from their psychological source. It originally formed § 31 of the Book of Rites, being taken thence to form one of the Four Books by Chu Hsi .]

Tso see.

Ta under one of its old forms looked very like the rude picture of a man. This gave rise to the following explanation:—Heaven is great, earth is great, and man too is great; therefore great is a picture of man.

Hsüeh see. [The Great Learning is Legge's translation of the title of a short treatise which teaches us "to illustrate virtue, to renovate the people, and to rest in the highest excellence." It is now the recognised rendering (Père Zottoli "magna scientia,"


text:
Page:Elementary Chinese - San Tzu Ching (1900).djvu/78

Chih see.

P'ing is composed of 于 yü (used for 於 ) and 八 pa to divide. It means even, smooth, etc., and with it is understood 天下 t'ien hsia beneath the canopy of heaven, the empire. The order of p'ing and chih is transposed for the jingle's sake.

Chih is composed of 水 shui water as radical, and 台 i to speak, I, to give (also read t'ai exalted) as phonetic, the latter being originally composed of 以 over 口 k'ou mouth. How it comes to mean to govern, to cure, is somewhat obscure. With it is understood 國 kuo a State, in reference to which term it must be remembered that the work in question was written during the Feudal Age of China, when the country was split up into vassal States owning a nominal allegiance to a suzerain State. See also.

Hsiao see.

Ching see title. This work is ascribed to Tsêng Ts'an.

T'ung is composed of the walking radical and 甬 yung bursting vegetation as phonetic. It means to go through, free, not obstructed, to understand, etc.

Ssŭ see title and.

Shu see.


text:
Page:Elementary Chinese - San Tzu Ching (1900).djvu/79

 Shu is composed of 孰 shu, as phonetic, with 火 huo fire underneath as radical. This phonetic shu was the original character for cooked, ripe; but inasmuch as it was also used for another sound shu meaning who? what? the two senses were separated as time went on by the insertion of the radical fire whenever shu meant cooked or ripe, to distinguish it from shu who? what? Thus it was that the growing exigencies of the language called into existence new characters to divide the burden of meanings. [The commentary puts the study of the Four Books before that of the Filial Piety Classic, an order which is still observed. See .]

Ju is composed of 女 nü woman as radical, and 口 k'ou mouth. It is explained as a woman following the injunctions of her father and husband; hence, to go towards, to arrive. In later times it came to be used in the senses of like, as, if, and also in an introductory sense "with regard to," etc.

Liu see.

Ching see.

Shih is composed of 女 nü woman as radical, with 台 i as phonetic. It is defined as "the beginning or birth of woman," and is the opposite of 終 chung. See also lines, ,.

K'o is composed of 口 k'ou mouth as radical, and an obsolete word meaning vapour striving to free itself. It originally meant to be willing.


text:
Page:Elementary Chinese - San Tzu Ching (1900).djvu/80

 Tu is composed of 言 yen words as radical, and a phonetic which under its modern form is identical with 賣 to sell, but is really the corruption of an obsolete word pronounced yü. It means to hum over books, to study; with another reading  it means the completion of a sentence, in which sense it is said to be used for 逗  to stop. Mai to sell was originally composed of 出 ch'u to dispose of and 貝 pei valuables, while 買  to buy was composed of 网 wang a net and pei valuables = to get valuables into one's net; see Mencius II. 下, X, 6, 7. [These two lines are rendered by Eitel, "Then perchance, as to the so-called Six Classics, a beginning can be made to read them." But there is no authority for translating ju by "perchance." Père Zottoli has "Quoad sex canonicos, tunc poterunt prælegi." But prælegi makes 讀 tu the act of the teacher instead of the pupil, prælegere meaning to read to others as a teacher, to show how a thing should be read, to lecture. See et seqq.]

Shih is composed of 言 yen words and 寺 ssŭ. It seems to have originally meant purpose, will ; but its only known sense in the earliest records is poetry. Here it stands for the 311 ballads collected and edited by Confucius. 經 Ching (see title) is understood with each word in this line.

Shu see. It here stands for a fragmentary historical work which is said to have been edited by Confucius and embraces a period extending from the middle of the 24th cent, to the 8th cent. B.C.

I see. It is here the famous work, said to have


text:
Page:Elementary Chinese - San Tzu Ching (1900).djvu/81

 been composed B.C. 1150, which contains a fanciful system of philosophy deduced from the combinations of the Eight Diagrams or eight sets of lines.

Li see. It here stands for two separate works, as given in the translation; otherwise it would be impossible to account for the Six Classics in. Eitel solves the difficulty by splitting the Annals into two, thus "the Spring and Autumn Annals"! The two sets of Rites may be regarded roughly as the official and social codes of ancient China.

Ch'un see. This and the next character form the title of the annals of the native State of Confucius between B.C. 722 and 484. These annals are said to have been written by Confucius himself. Their name is derived from the custom of prefixing the season to each entry, spring including summer, and autumn winter.

Ch'iu see.

Hao (read ) was originally composed of 号 hao a cry of pain and 虎 hu a tiger, and meant to call out, to wail, in which senses it is frequently seen. It came to mean a designation or mark, as above, and is now classed under radical 虍 hu a tiger.

Liu see.

Ching see.


text: Dictionary of National Biography, 1901 supplement/Burton, Frederic William


text:
Page:Elementary Chinese - San Tzu Ching (1900).djvu/82

Tang see

Chiang see.

Ch'iu is classed under radical 水 shui water. With it is here understood the word 研 yen to grind (note the radical 石 shih stone). [The Six Classics are enumerated by Chuang Tzŭ as the five given above, i.e. without dividing the Rites, and a Book of Music. Unfortunately the passage in question (ch. XIV, ad fin.) is undoubtedly an interpolation, and this classification must therefore be referred to a later date. It has been customary since the Sung dynasty, not the T'ang dynasty as Wylie says, op. cit. p. 7, to speak of the complete Canon as consisting of 十三經 shih san ching Thirteen Classics. Such works as the Classic of Filial Piety, the 爾雅 Erh Ya, an ancient vocabulary of classical and other words and phrases, sometimes spoken of as the Literary Expositor, and the two less known commentaries on the Spring and Autumn Annals (lines , ), have been included; but there is actually no fixed list, various editions of the Thirteen Classics having been published with varying contents. Mayers, in his Reader's Manual, p. 352, reaches the full tale of thirteen only by counting two of them twice over. The Rites of the Chou Dynasty was set aside under the Ming dynasty, and the number of so-called Classics reduced to five; hence we now speak of the Four Books  and the Five Classics.]


text:
Page:Elementary Chinese - San Tzu Ching (1900).djvu/84

Yu see.

Chou is composed of 口 k'ou mouth as radical, with 用 yung to use, and originally meant close, dense, as population, etc. It is here the name of the dynasty which was really founded by 文王 King Wên, though he never mounted the throne, the first sovereign being his son 武王 King Wu, B.C. 1122—1115. The Book of Changes now in vogue is attributed to the pen of the father, who began with the Diagram for heaven.

I see.

San see.

I see.

Hsiang see. [Eitel translates this line by "These three theories of Permutations must be studied in detail." But at the date of publication of the San Tzŭ Ching, the first two systems were no longer in existence, having disappeared many centuries before, so that it would be quite impossible to recommend them for study either in detail or otherwise. The word hsiang is often used as above, its position in the line being due to the jingle, and in any case presenting no syntactical difficulties.]

Yu see.

Tien is composed of 册 ts'ê a tablet (see ), raised as a


text:
Forty Years On The Pacific/New Zealand

ACCORDING to native tradition, the ancestors of the Maori race reached New Zealand many ages ago from a distant land called Hawaiki. Where Hawaiki was, tradition does not say, but that it lay somewhere in the Pacific is certain from the close affinity of the Maori language to that of the other islands occupied by the Polynesians from Rotumah to Easter Island and New Zealand to Hawaii. Possibly it was Hawaii, the language and traditions of the natives of that group having much in common with those of New Zealand. When a company of Hawaiian singers, under the conductorship of George Kai, toured New Zealand several years ago, his troupe received a great welcome from the Maoris, with whom they were able to converse in their native tongue.

It is one hundred and fifty years since Captain Cook first landed .on the shores of New Zealand. Since that time the face of the country has changed more than Cook would have conceived possible in his wildest visions of colonization and settlement. The formidable native population which swarmed along the shores wherever he attempted to land, has dwindled down to a comparatively insignificant remnant of about forty thousand, while the white population numbers over a million. Except in the vastnesses of the King county there is no considerable area of agriculture or pastoral land that has not its field of corn, or its thousands of cattle and sheep. Stations, townships and cities have sprung up where fifty or sixty years ago nothing was to be seen except tussock, fern and swamp land, or stretches of trackless bush. To-day New Zealand can hold its own among British possessions which are considerably older.

The scenery of South Island differs in character from that of Nbrth Island. In the latter, volcanic forces have been stronger and much more recent in their action, and, as a consequence, North Island is the home of boiling springs and other forms of thermal activity. These are very remarkable and have chiefly attracted the attention of travelers who have visited New Zealand. Yet South Island possesses attractions not inferior in degree, if somewhat different in kind. The lakes of South Island are called the "cold lakes," to distinguish them from the "hot lakes" of North Island.

It is of North Island that I shall speak chiefly, because that is the part of New Zealand with which I am most familiar. Auckland is built along the southern harbor, which forms the western extremity of the island—spangled Hauraki Gulf. The site of the city, flanked by suburbs, rises in a long and gradual slope to the base of Mount Eden, a slumbering old volcano from whose easily scaled summit one obtains a most glorious panoramic view. Auckland's surroundings make her one of the loveliest of cities. Nature has lavishly endowed it with her choicest gifts. It is situated on a narrow neck of land, and a canal of about seven miles across this neck from Tamaki to Onehunga would shorten the distance between Panama and Sydney by several hundred miles. It is indented by bays, pierced by estuaries, interspersed with volcanic hills and mounts; and the gulf outside its portals, fringed with sunny little islands, is a dream of delight. From the sea on either coast a cooling breeze is ever present, to temper the ardor of the sun, and the climate therefore is mild knd equable.

Auckland was the New Zealand port visited by the American fleet, on its round-the-world tour, some years ago, and a right good time they had. The city was beautifully decorated, but what impressed Admiral Sperry and Captain (now Vice-Admiral) Grant, chief of staff, most was the floral decoration of the word "Welcome" over an undertaker's establishment, to which their attention was drawn by Sir Joseph Ward, who, with Lady Ward, accompanied them in the first carriage.

The show place of North Island is Rotorua, about two hundred miles from Auckland, where the Government has spent $500,000 in improvements and buildings. There are to be found the only geysers in the British Empire. Other geysers are to be found in the Yellowstone Park, in Iceland and Thibet. Of those in Thibet we know very little, but geologists tell us that the geysers of the States of Wyoming and Idaho are the oldest in the world; that those of New Zealand are the next, in point of age; and that those of Iceland are the least ancient.

Whakarewarewa, about two miles from Rotorua, is a real center of the "wonderland." The first spot to attract attention is the cooking pool, a circular crater, full of boiling transparent water, which the Maoris say is "as deep and unfathomable as a woman's heart." Proceeding, the visitor reaches a running stream and two large pools of warm water which are generally alive with Maori men, women and children, the latter squatting at ease on the brink, ready to dive for coins. Passing on by numerous bubbling mud pots and clouds of sulphurous steam, the traveler approaches the center of this scene of wild thermal activity, and, surmounting a gentle rise, reaches the Geyser Plateau. Here are situated the wonderfully shaped Brain Pot; the Wairoa Geyser, which throws up a perpendicular column of water one hundred and fifty feet; the immense Pohutu Geyser, and innumerable other geysers and quaint wonders.

Many of the hot springs have powerful curative effects, and invalids from all parts of the world visit them. They vary in composition and strength from those strong enough to dissolve galvanized iron to the mildest diuretic, and give, therefore, a fine field for the treatment of diseases. The waters are said to be beneficial in cases of rheumatism, gout, sciatica, lumbago, kidney complaints, and many skin diseases.

I can say for myself that the springs cured me of rheumatism in three weeks, and many other visitors have derived similar benefits. A number of those I met had come there to get their systems purged of alcoholic and other poisons, and when they renounced drink, became new men. Unfortunately, in some cases, the patients felt so happy upon receiving their health, that they could not resist the temptation of having a good time, with the result that soon they spoiled all the benefits they received from the baths, and from drinking the mineral waters. The Waimangu Geyser was the greatest wonder of the Hot Lakes district. When not active it resembled an enormous boiling pit, some acres in extent, which at irregular intervals throws up, to a height of one hundred to one hundred and fifty feet, immense columns of water and stones.

A visit to the ruins of Wairoa Village, destroyed by the eruption of Tarawera Volcano in 1886, will repay the visitor. This eruption killed seven Europeans and over a hundred Maoris, and altered the face of nature for several hundred square miles. The most awful fate was that of eight Maoris who were camped on the little island of Puwai in Lake Rotomahana. This island collapsed in the waters of the lake when the earthquake rift dropped the waters of Rotomahana into the superheated depths below, and the next moment the fragments of Puwai and the eight sleeping Maoris were hurled thousands .of feet into the lightning-split sky, and rained over the land in the destroying showers of boiling mud.

I shall not forget my trip across Lake Rotomahana. A great cliff on our right was steaming from water foot to summit. Thousands of blowholes and boiling jets sent their white clouds into the air. Springs of boiling water lined the shore. As we moved away from the shore and got into one of the hot spots, the water under our boat's keel began to simmer and a hissing, indescribable, broke on our ears. Then we would get into a body of cool water, and a little farther on into another seething place of boil and bubble. Even the most blase of globe trotters among us burst into expressions of astonishment at the many manifestations of weird phenomena which abounded everywhere. The whole district is perhaps the most absorbingly interesting, in its way, in the world.

The Maoris, whose strange habits and customs add greatly to the interest of a visit to Rotorua, are a merry, happy-golucky people, and their cheery salutation "Tena-Koe" (that's you) soon becomes familiar to visitors, as the Maori girls are not sticklers in the matter of introduction. The shallow pools, framed in by slabs and stones and heated by the overflow from some contiguous hot springs, are used by the Maori "wahines" (women) for cooking and laundry purposes. The steam issuing from the numerous fissures is also utilized by the Maoris for domestic purposes, a steam oven or digester being extemporized by placing a bottomless box over the steam-jet and covering the whole with a sack or cloth.

The Maori strongholds were called "pahs," and were fortified stockades. I saw a very good one near Rotorua. Some "pahs" were very extensive; as many as one thousand or two thousand fighting men being in them. As Christianity spread, wars ceased and the fortified "pahs" fell into disuse. The Maoris now dwell at peace in their "whares," as their houses are called, without wall or fence to protect them against the white pakehas. The change from barbarism to Christianity was rapid and complete. From a people addicted to cannibalism and to the worst passions, they became in a few years an intelligent and superior race. On their return home, however, some of the girls who have been sent to boarding schools, after a time resume the tribal dress and habits, but this applies in a measure to aboriginals of all countries.

Tattooing, at which the Maoris were adepts, is becoming a lost art. I have, however, often come across old Maoris with faces like plaques of carved wood. These old Maoris are unpleasantly fond of shaking hands with the white strangers whom they term pakehas and are more affable and courteous than the younger men of the tribe, who are often shy, and reserved, and sometimes sullen. Most of those lack-luster and passive old fellows who sit like heathen idols around the ancient "pahs" will nod their mahogany heads on your approach and proceed to chatter to you as if you understood all they said.

Not the least interesting features of a Maori village are the youths and children. They are full of fun, as indeed are their elders, and chase and tease each other good-naturedly with much shouting and laughter.

The "Tangi," still observed among the Maoris, is a great lamentation on the death of a chief or individual. Women used to lacerate themselves with mussel shells until they became covered with blood. During the touring season, from November to March, the natives give entertainments of dancing and singing in the evening. Generally a dozen or more take part in the "haka," the native dance, which is not unlike the "meke" of the Fijians, and the degrees of modesty vary according to the character of the audiences.

Most of the Maoris earn a living by cultivating the land, cutting flax, digging kauri gum, or working at flax mills. The foods they appear to relish most are eels and potatoes. As a rule, th: men dress as the whites do. The women are fond of bright colors, particularly red shawls. The wealthy natives live in good houses, and some keep excellent buggies, horses and motor cars.

A great many stories have been told about Pelorous Jack, the famous porpoise that used to pilot steamers through the French pass, from Wellington to Nelson. Jack has not been seen since 1913, and his death is presumed. He was of the dolphin variety. Some years ago, unthinking people used to shoot at the creature as it swam in front of the steamers. So, to protect it, the Government passed a measure through Parliament, rendering any person who shot it liable to a penalty of $500. It was the only porpoise in the world protected by law. There was one steamer, the Penguin, wrecked several years ago, that the porpoise would not have anything to do with, and it is generally supposed the reason was that on one occasion he had gotten too close to the hull, and received a bump.

Pelorous Jack was, of course, a great attraction to tourists. It is popularly* supposed that the porpoise, which originally reached the French Pass with a school, was left behind, and becoming acclimatized, gave up the migratory habits of his ancestors. Sailors all over the world knew of Pelorous Jack and disbelieved the story about him till they saw him for themselves. Many a fo'castle fight has taken place as a result of arguments over Jack's habits.

A sailor told me a curious adventure he had with Pelorous Jack. He was sailing in a brig that had been trading in the islands, and had come to New Zealand. They reached the channel which Pelorous Jack frequented, and, there being no tug, decided to beat up "on their own." Pelorous Jack swam around the vessel and then started off ahead, in the center of the channel. When the brig headed on shore, Jack swam back and headed for mid-channel again. Finding his lead still disregarded, Jack began to get very excited and lashed the water, plunging one way and then another. Ultimately, Jack, who had been accustomed to steamers, gave up and left to her fate this unaccountable ship that would not keep in the proper channel. Maybe his heart was broken and the brig's behavior was the cause of Jack's death!

While on the subject of fish, I must not omit a reference to the catching of whales in nets at Whangamumu. The whales as they come to the coast are in the habit of passing through a very narrow passage, with the object, it is believed, of scraping the barnacles off their back by rubbing their bodies against the rocks. The whalers, when a school is sighted, stretch nets across the narrows, and in these the great creatures become enmeshed and easily harpooned.

A unique New Zealand industry is worthy of mention. That is, gum digging. Kauri gum, which is the fossilized resin of the Kauri pine, is found only in the extreme north of the North Islands, and for the manufacture of high class varnish it is said to have no equal. It forms one of the greatest assets of the Auckland province and for years has been exported to New York and used in the manufacture of varnish. The equipment of the digger consists of a thii»long spear, one or two heavy spades, and a scraping knife. In former days kauri gum digging was comparatively easy, as plenty of gum was found a few feet under the ground. On some of the untouched areas this is still the case, but virgin fields are getting very rare, and it is now being taken from twelve feet or more under ground. Until twenty-five years ago the gum was produced by British labor and to some extent by Maoris. Then Austrians made their appearance, and are now in such numbers that it is safe to say that more than seventy-five per cent, of the gum is produced as a result of their labor.

Another sample of kauri gum is obtained from the kauri trees in the forest. The tree must be tapped one hundred feet from the ground. The gum oozed out in stalactical form in from three to five months. Upon removing this deposit, the woun J is rescraped and a further flow occurs. The rent charged by the Government is five dollars per tree per annum, and the gum is worth $500 per ton, while gum obtained from the ground is worth $1,250 per ton.

The timber of the kauri tree is suitable for furniture, sleeping cars, etc. One tree has produced 110,000 super feet, and I was informed by F. J. Rayner, D.D.S., who has large timber tracts and mills, that it is worth ten dollars per hundred feet at Auckland. The tree reproduces itself from an apple that upon ripening drops from the branches. Fallen trees do not decay, and scientists claim that some of the trees are three thousand years old.

In proportion to population (about one million), I meet more New Zealanders traveling than people of other countries. It is a rich Island Dominion, but they like to see other countries and enjoy life. They are fond of singing and music, at home or abroad, and assist in organizing concerts nightly on the ocean liners. If one of the vocalists suffers from sea-sickness in the middle of a chorus, he rushes out on deck, flies to the side of the ship and returns to join in the popular "Bonnie Banks of Loch Lomond," which is a song I think every New Zealander knows.

title: Forty Years On The Pacific/New Zealand


text:
Page:Elementary Chinese - San Tzu Ching (1900).djvu/83

Yu see.

Lien is composed of 車 ch'ê a cart and the walking radical, and may possibly derive its meaning from a string of carts.

Shan see. [Lien shan is the name of a system of philosophy of permutations said to have been invented by the Emperor 伏羲 Fu Hsi, B.C. 2953—2838, who began with the Diagram for hills.]

Yu see.

Kuei is composed of a contraction of 婦 fu wife, 止 chih to stop as radical, and an old form of 堆 tui a heap as phonetic. It originally meant the marriage of a woman, in which sense it will be found in the Odes.

Tsang was originally 臧 tsang which is composed of 臣 ch'ên as radical inserted in 戕 ch'iang a spear, and which is now reserved for such meanings as good, right. The 艸 ts'ao vegetation was added later in order to mark the sense to conceal. In modern days it means a place for keeping things, a treasury; read, the character means to conceal, to store up. [Kuei tsang was the system of the Emperor 神農 Shên Nung, B.C. 2838—2698, who began with the Diagram for earth. Eitel, borrowing from Wylie (Notes on Ch. Lit. p. 2), translates this term by Reverting Deposit; and further, again from Wylie, he makes the system in force under the 商 Shang dynasty, and that of in force under the 夏 Hsia dynasty .]


text:
User:Slaporte/Books/Our Common Land (and other short essays)

Our Common Land (and other short essays)

 * Our Common Land (and other short essays)
 * Our Common Land (and other short essays)/Chapter 1
 * Our Common Land (and other short essays)/Chapter 2
 * Our Common Land (and other short essays)/Chapter 3
 * Our Common Land (and other short essays)/Chapter 4
 * Our Common Land (and other short essays)/Chapter 5
 * Our Common Land (and other short essays)/Chapter 6
 * Our Common Land (and other short essays)/Chapter 7
 * Our Common Land (and other short essays)/Chapter 8
 * Our Common Land (and other short essays)/End matter


text:
Page:Elementary Chinese - San Tzu Ching (1900).djvu/85

 mark of respect upon 兀 chi a stand, which was formerly its radical; i.e. records of ancient sovereigns to serve as lessons or examples to posterity. Hence it came to mean statutes, laws, rules, and later, to hypothecate, to mortgage. It is now classed under radical 八 pa eight, and here refers, as also do the five following titles, to certain chapters in the Book of History. Mo is composed of 言 yen words as radical, with 莫 mo not, do not, as phonetic. [The Regulations refer to the sayings and doings of wise Emperors, such as Yao and Shun, which have become a rule of life for all ages; the Counsels to advice of wise Ministers, such as the Great Yü .]

Yu see.

Hsün see.

Kao is composed of 言 yen words as radical, and 告 kao to tell.

[The Instructions were addresses of an admonitory character, delivered by some wise Minister to his Prince, on the occasion of the latter's accession to the throne. The Announcements were proclamations issued by the sovereign for various political purposes.]

Yu see.

Shih is composed of 言 yen words as radical, below 折 shê to break (from 手 shou hand and 斤 chin an axe) as phonetic, and originally meant to bind, hence an oath. [Shê to break was


text:
Wikisource:Books/The Pilgrim Cook Book (1921)

Pilgrim Evangelical Lutheran Church (Chicago, Ill.) Ladies' Aid Society

 * The Pilgrim Cook Book
 * The Pilgrim Cook Book/Soups
 * The Pilgrim Cook Book/Fish
 * The Pilgrim Cook Book/Meats
 * The Pilgrim Cook Book/"One Piece" Luncheons
 * The Pilgrim Cook Book/Vegetables
 * The Pilgrim Cook Book/Salads
 * The Pilgrim Cook Book/Puddings and Desserts
 * The Pilgrim Cook Book/Gelatine Desserts
 * The Pilgrim Cook Book/Pies
 * The Pilgrim Cook Book/Cheese and Eggs
 * The Pilgrim Cook Book/Dumplings and Noodles
 * The Pilgrim Cook Book/Fritters, Doughnuts, Pan-cakes
 * The Pilgrim Cook Book/Baking Powder Breads and Coffee-cakes
 * The Pilgrim Cook Book/Yeast Breads
 * The Pilgrim Cook Book/Cookies
 * The Pilgrim Cook Book/Nut Cookies
 * The Pilgrim Cook Book/Small Cakes
 * The Pilgrim Cook Book/Cake Icings and Fillings
 * The Pilgrim Cook Book/Cakes
 * The Pilgrim Cook Book/Chocolate Cakes
 * The Pilgrim Cook Book/Torten
 * The Pilgrim Cook Book/Ice Cream and Beverages
 * The Pilgrim Cook Book/Jams
 * The Pilgrim Cook Book/Canned Fruits and Vegetables
 * The Pilgrim Cook Book/Catsup, Pickles, Etc.
 * The Pilgrim Cook Book/Candies
 * The Pilgrim Cook Book/Miscellaneous


text:
Page:Elementary Chinese - San Tzu Ching (1900).djvu/86

 originally written with 艸 ts'ao grass, arranged vertically, on the left as radical, instead of the modern 手 shou hand (扌 in combination); the archaic form of the latter would be thus closely imitated.]

Ming is an ideogram composed of 口 k'ou mouth as radical, with 令 ling an order. It means to cause to act, to employ; also later, divine commands, destiny. [The Oaths consisted of addresses to officials, calling for assistance and usually promising rewards and threatening punishment. The Charges were what the name implies, delivered to officials at important junctures.]

Shu see.

Chih see.

Ao was originally composed of 宀 mien a shelter as radical, with 釆 pien to distinguish and 廾 kung folded hands below. It originally meant the south-west corner, where the lares were placed. Hence perhaps the modern meanings, retired, mysterious, obscure.

Wo is composed of 戈 ko a spear as radical, and a character on the left which is regarded by some as an old form of 殺 sha to kill.

Chou see.

Kung is said to be composed of 八 pa the back turned on 厶 ssŭ private interests; hence to divide evenly, just, public-spirited, which would be the correct attitude for the ruler of a


text:
User:Mattwj2002/Books/The Pilgrim Cook Book (1921)

Pilgrim Evangelical Lutheran Church (Chicago, Ill.) Ladies' Aid Society

 * The Pilgrim Cook Book
 * The Pilgrim Cook Book/Soups
 * The Pilgrim Cook Book/Fish
 * The Pilgrim Cook Book/Meats
 * The Pilgrim Cook Book/"One Piece" Luncheons
 * The Pilgrim Cook Book/Vegetables
 * The Pilgrim Cook Book/Salads
 * The Pilgrim Cook Book/Puddings and Desserts
 * The Pilgrim Cook Book/Gelatine Desserts
 * The Pilgrim Cook Book/Pies
 * The Pilgrim Cook Book/Cheese and Eggs
 * The Pilgrim Cook Book/Dumplings and Noodles
 * The Pilgrim Cook Book/Fritters, Doughnuts, Pan-cakes
 * The Pilgrim Cook Book/Baking Powder Breads and Coffee-cakes
 * The Pilgrim Cook Book/Yeast Breads
 * The Pilgrim Cook Book/Cookies
 * The Pilgrim Cook Book/Nut Cookies
 * The Pilgrim Cook Book/Small Cakes
 * The Pilgrim Cook Book/Cake Icings and Fillings
 * The Pilgrim Cook Book/Cakes
 * The Pilgrim Cook Book/Chocolate Cakes
 * The Pilgrim Cook Book/Torten
 * The Pilgrim Cook Book/Ice Cream and Beverages
 * The Pilgrim Cook Book/Jams
 * The Pilgrim Cook Book/Canned Fruits and Vegetables
 * The Pilgrim Cook Book/Catsup, Pickles, Etc.
 * The Pilgrim Cook Book/Candies
 * The Pilgrim Cook Book/Miscellaneous


text:
Executive Order 10374

the United States has acquired through exchange under the authority of Title III of the Bankhead-Jones Farm Tenant Act (50 Stat. 525), as amended (7 U.S.C. 1010-1013), certain lands lying within the present boundaries of the Nicolet National Forest and the Chequamegon National Forest, in Wisconsin; and it is contemplated that the United States will from time to time hereafter acquire through exchange under the said authority additional lands lying within the present boundaries of the said forests; and the United States has also acquired through exchange under the authority of the said Title III, as amended, or the act of March 1, 1911, 36 Stat. 963, as amended, certain lands adjacent to or in an area adjacent to the said forests; and it is contemplated that the United States will from time to time hereafter acquire through exchange under the said authority additional lands lying within the said area; and certain of the public lands which were reserved for lighthouse purposes, by Executive order of July 21, 1871, and which have been declared surplus to the needs of the Lighthouse Service and transferred to the Department of Agriculture for the use of the Forest Service, are adjacent to the Chequamegon National Forest; and it appears that the above-described lands are suitable for national-forest purposes and that it would be in the public interest to reserve such lands as parts of the Nicolet National Forest or the Chequamegon National Forest, as hereinafter indicated: , by virtue of the authority vested in me by section 24 of the act of March 3, 1891, 26 Stat. 1103 (16 U.S.C. 471), section 1 of the act of June 4, 1897, 30 Stat. 34, 36 (16 U.S.C. 473), and section 11 of the act of March 1, 1911, 36 Stat. 963 (16 U.S.C. 521), and as President of the United States, and upon the recommendation of the Secretary of Agriculture, it is ordered as follows:

Fourth Principal Meridian Beginning at the northwest corner of sec. 3, T. 38 N., R. 11 E., thence by metes and bounds: East, 160 feet, approximately, to the shore line of Laurel Lake. Southwesterly, along shore line of Laurel Lake to intersection of the west boundary line of sec. 3. North, along west boundary line of sec. 3, to point of beginning. The tract described contains approximately 0.75 acre.

Fourth Principal Meridian T. 47 N., R. 6 W., Sec. 2, S½; Sec. 3, S½; Sec. 4, S½; Secs. 8 and 17. T. 48 N., R. 6 W., Secs. 12, 13, and 24. The tract described contains approximately 4,160 acres.

Tract No. 1
Beginning at a point on the west shore of Sand Island in lot 1, sec. 12, T. 52 N., R. 5 W., from which a point on the shore line intersected by a line extended due west from the center of old light tower which is attached to a dwelling, bears south 15 feet; thence due east, approximately 530 feet to the east shore line of lot 1; thence northwesterly, westerly and southwesterly along the shore line of lot 1 to point of beginning.
This tract contains approximately 1.03 acres.
Tract No. 2
Beginning at a point on the west shore of lot 2, sec. 12, T. 52 N., R. 5 W., from which a point on the south boundary of lot 1, section 12 is due north approximately 530 feet, and from which the present boathouse bears north 100 feet, thence by metes and bounds:
East 200 feet
North 200 feet
West 340 feet, approximately to shore line,
Southerly along shore line to point of beginning.
This tract contains approximately 0.902 acre.
Right-of-Way
A right-of-way 25 feet in width, connecting Tracts Nos. 1 and 2, described above, the center line of which is described as follows:
Beginning at a point on the north boundary of Tract No. 2, from which the northeast corner of said tract bears east approximately 160 feet; thence on an approximate bearing and distance of N. 1´ 30´´ E., 1320 feet to the south boundary of Tract. No. 1.

Harry S. Truman The White House, July 15, 1952.

title: Executive Order 10374


text:
Executive Order 8507

Withdrawal of Public Lands for the War Department California

By virtue of the authority vested in me by section 1 of the act of July 9, 1918, 40 Stat. 845, 848 (U.S.C., title 10, sec. 1341), it is ordered that, subject to valid existing rights, all the public lands within the following-described areas be, and they are hereby, withdrawn from all forms of appropriation under the public-land laws, including the mining laws, for the use of the War Department as an anti-aircraft firing range: San Bernardino Meridian T. 14 N., R. 1 E., secs. 1 to 12 inclusive. T. 15 N., R. 1 E., all, partly unsurveyed. T. 16 N., R. 1 E., all, partly unsurveyed. T. 17 N., R. 1 E., all, partly unsurveyed. T. 18 N., R. 1 E., secs. 25 to 36, inclusive, unsurveyed. T. 12 N., R. 2 E., secs. 1 to 5 and 8 to 12, inclusive. T. 13 N., R. 2 E., all, partly unsurveyed. T. 14 N., R. 2 E., all, partly unsurveyed. T. 15 N., R. 2 E., all, partly unsurveyed. T. 16 N., R. 2 E., all, partly unsurveyed. T. 17 N., R. 2 E., all, partly unsurveyed. T. 18 N., R. 2 E., secs. 25 to 36, inclusive, partly unsurveyed. T. 12 N., R. 3 E., secs. 1 to 18, inclusive. T. 13 N., R. 3 E., all. T. 14 N., R. 3 E., all, partly unsurveyed. T. 15 N., R. 3 E., all, partly unsurveyed. T. 16 N., R. 3 E., all, partly unsurveyed. T. 17 N., R. 3 E., all, partly unsurveyed. T. 18 N., R. 3 E., secs. 25 to 36, inclusive, partly unsurveyed. T. 12 N., R. 4 E., secs. 1 to 18, inclusive, partly unsurveyed. T. 13 N., R. 4 E., all. T. 14 N., R. 4 E., all, partly unsnrveyed. T. 15 N., R. 4 E., all, partly unsurveyed. T. 16 N., R. 4 E., all, partly unsurveyed. T. 17 N., R. 4 E., all, unsurveyed. T. 18 N., R. 4 E., secs. 25 to 36, inclusive, partly unsurveyed. T. 12 N., R. 5 E., secs. 5, 6, 7, 8, and 18. T. 13 N., R. 5 E., secs. 1 to 12, 14 to 23, and 27 to 33, inclusive. T. 14 N., R. 5 E., all, partly unsurveyed. T. 15 N., R. 5 E., all, partly unsurveyed. T. 16 N., R. 5 E., all, partly unsurveyed. T. 17 N., R. 5 E., secs. 13 to 36, inclusive, unsurveyed. T. 13 N., R. 6 E., sec. 6. T. 14 N., R. 6 E., secs. 3 to 10, 15 to 22, and 27 to 32, inclusive. T. 15 N., R. 6 E., secs. 3 to 10, 15 to 22, and 27 to 34, inclusive. T. 16 N., R. 6 E., sees. 3 to 10, 15 to 22, and 27 to 34, inclusive, partly unsurveyed. T. 17 N., R. 6 E., secs. 19 to 21 and 28 to 33, inclusive, unsurveyed; aggregating approximately 640,000 acres.

This order supersedes as to any of the above-described lands affected thereby the withdrawals made by Executive Order No. 6910 of November 26, 1934, as amended, Executive Order of August 8, 1914, creating Public Water Reserve No. 22, and Executive Order of November 9, 1923, creating Public Water Reserve No. 87.

Franklin D. Roosevelt The White House, August 8, 1940. [Filed 8–??–40; 8:45 am][NOTE: A correction for this E.O. appeared in Federal Register, vol. 5, no. 180, September 14, 1940, on page 3652.]

title: Executive Order 8507


text:
Page:For the Liberty of Texas.djvu/81

leaving the vicinity of the cabin, the Comanches struck a trail leading through a cedar brake over the hill back of the cattle shed. Here they came together, and without halting swept straight along the Guadalupe River, as previously mentioned. They felt that the whites would follow them, and their one hope of safety lay in gaining the wilderness about San Saba Hill, sixty to seventy miles north of San Antonio.

The leadership of the whites naturally fell to Colonel Jim Bowie, for he had been in numerous Indian quarrels, and was a good man on the trail. It may be here mentioned that Bowie, who was afterward to become so well known in Texas, was one of two brothers who came to that territory from Louisiana, after having been engaged for years in the slave-trade. The man was as bold as he was daring, and it was said that he knew not the meaning of the word fear.

The Indians were all on horseback, and as their steeds had had a long rest they were fresh, and

title: Page:For the Liberty of Texas.djvu/81


text:
Page:For the Liberty of Texas.djvu/82

72 made rapid progress. On the other hand, the mustangs of the whites were tired from the hard night's ride from Gonzales and vicinity, and they could not keep up the pace, although urged to do their best by their riders. All of the whites bewailed the fate of Whippler, and swore to be revenged if given "the ghost of a chance."

When Amos Radbury, Stover, and the two boys gained the other whites, they found Bowie's party fording one of the creeks running into the Guadalupe. The Indians had passed there about ten minutes before, and it was to be seen that they had not even stopped to water their horses. All of the settlers' horses were thirsty, and some refused to budge from the stream until they had slaked their thirst.

"Do you think they will be caught?" asked Dan, as he swept along beside his father.

"They will not be caught if they can help it," replied Mr. Radbury, with a faint smile. "They know it will go hard with them if we do come up with them."

"What of the wounded?" asked Ralph, But his father merely shrugged his shoulders.

"They'll crawl off in the bushes, and either git away, or die," answered Poke Stover, philosophically. To him the life of an Indian was of no account. He had never considered that an Indian

title: Page:For the Liberty of Texas.djvu/82


text:
Page:For the Liberty of Texas.djvu/83

Rh might be educated into becoming a useful member of the great human family.

On and on swept the little body of determined whites, each with his gun in his hands, and his eyes on the alert for the first sign of danger. The trail was still along the river, but presently it branched off, and entered an arrayo, or gully, thick with thorny plants and entangling vines. At the end of the arrayo was a rocky plateau, and here for the time being the trail was lost.

"The Indian that's leading them knows his business," remarked Colonel Bowie, as he brought his command to a halt.

"That's right, but we'll soon be on his tail ag'in," returned Poke Stover, who had come to his side. "Let's spread out in a fan, colonel;" and this was done, each man examining his part of the great semicircle with extreme care. A short while after, the trail was again struck, and they swept on. But at both this place and at the ford valuable time had been lost.

Noon found the Comanches still out of sight and hearing. But the trail was fresh and easily seen, and it seemed only a question of endurance upon one side or the other.

"If it wasn't for the jaded hosses," sighed Poke Stover. His own steed was fairly fresh, but it would have been foolhardy for him to have gone on ahead of the main body, with perhaps only one

title: Page:For the Liberty of Texas.djvu/83


text:
Page:For the Liberty of Texas.djvu/84

74 or two others being able to do likewise. The Comanches would have liked nothing better than to have gotten at the whites one at a time.

As the afternoon came and went, the party in pursuit began to grow hungry. A few of the horsemen had brought rations with them, and these were divided, each man and boy eating as he rode on. Some of the men likewise carried liquor, and this was also divided, although Ralph and Dan procured drinks of water at a spring instead. In those days it was share and share alike with all of the settlers, and one man was considered as good as another so long as he was honest and willing to work. For dandies, from Philadelphia, New York, or other large cities, the Texans had no use, nor did they love those who tried to show off their learning. They were whole-souled, as it is called, to the core, and they wanted every body else to be so, too.

It was growing dark when Bowie called a halt on the edge of a small clearing leading up to a hill thickly overgrown with scrub pines.

"We must be careful here, men," he said. "They may be scattered along yonder timber belt, watching for us to uncover ourselves. We had better move to the right and the left, and give the old signal if any of the redskins appear in sight."

The split was made, but the Radburys and Poke

title: Page:For the Liberty of Texas.djvu/84


text:
Page:For the Liberty of Texas.djvu/85

Rh Stover kept together. One Indian was discovered, and the settler who saw him at once shouted, as prearranged. Then the Indians, seeing that the attempt to draw the whites into the open had failed, dashed along up the hillside, as rapidly as the tangle of growth permitted. A number of shots were exchanged, but nobody was hit.

During the afternoon one of the men had brought down a wild turkey, and another several hares, for game of all kinds was still thick.

"That will do for supper," said Mr. Radbury. "But we will have to be careful how we build a fire."

At seven o'clock the chase came to an end for the day, the jaded ponies refusing to climb the hill that loomed up before them. One of the ponies was a bucker, and threw his rider over his head into a mesquite-bush.

"Thet settles Bill Darson," drawled the Texan, as he extricated himself from his difficulty. "When the pony kicks, I kick, too. We don't go no further jest now, hyer me!"

But Bowie, Mr. Radbury, and several others insisted upon gaining the brow of the hill, as a point of vantage, and all plodded to the top, where they went into camp in the midst of the trees, half a dozen men being sent out to do picket duty, so that Bison Head's band might not crawl up during the night and surprise them.

title: Page:For the Liberty of Texas.djvu/85


text:
Page:For the Liberty of Texas.djvu/86

76 "I'd like to know what became of Wolf Ear and Hank Stiger," remarked Dan, as he flung himself on the ground, glad enough to get out of his high and uncomfortable Mexican saddle.

"They know enough to git out o' sight when thar's a fight on," answered Poke Stover, with a broad laugh. "Them kind o' varmin always does." Usually the frontiersman spoke fair English, but at times he dropped into the vernacular of the plains.

"I hope he doesn't go back to the cabin, now it's deserted," put in Ralph.

"He may do that!" burst out Dan. "I never thought of it before." And he mentioned the matter to his father.

"He will hardly dare to go back, for other settlers will be coming up from time to time," said Mr. Radbury. "He knows only too well that he is already in bad favour with all straight forward men."

"He's a sneak," said Ralph. "But by the way, father, you haven't told us your story yet, although we have told ours."

"There is not much to tell, Ralph. I went for the deer, as you know. I was dragging it back to the cabin, when I caught sight of several Indians, and, by their movements, I saw that they wanted to cut me off and, more than likely, slay me. I at once abandoned the deer and ran deeper than ever into the woods."

title: Page:For the Liberty of Texas.djvu/86


text:
Page:For the Liberty of Texas.djvu/87

Rh "Of course they followed you?" came from Dan.

"Yes, they followed me, but only one or two shots were exchanged, and I was not hit. I think I wounded one Indian, but I am not certain. Then I gave them the slip and climbed into the king pine, as you boys named the tree. You remember the signal I gave you?"

"To be sure."

"I meant I would try to get help near by, if possible. I had seen several lumbermen around, and I fancied they might be down the river a mile or so. I ran along the river with all my might, and there met Poke Stover and told him what was happening. He at once agreed to go to your aid, and urged me to arouse the settlers around Gonzales. He promised to hold the cabin and stand by you as long as he could draw his breath."

"And he did it!" cried Ralph. "He's a noble man."

"At first I could find nobody at home," went on Mr. Radbury. "Joel Nalitt was away, and at the Runyons' only the women folks were in. But over to the Powers's ranch I met Powers, Anderson, Striker, and a German, who was a stranger, and they said they would all come along. Anderson rode over to Whippler's, and those two brought along the other men. It's too bad that Whippler was killed."

title: Page:For the Liberty of Texas.djvu/87


text:
Page:For the Liberty of Texas.djvu/88

78 All in the party agreed with Mr. Radbury in this, although some said that it was better Whippler should be killed than some man with a wife and children. Whippler and his late wife had never had any offspring.

The night was raw and cold, and toward morning a fine rain set in, adding greatly to the discomforts of the whites. The game brought down proved but a scanty meal all around, and for breakfast there remained absolutely nothing.

"This is too bad," said Dan, referring to the rain. He was soaked to the skin, and so was everybody else in the party.

The trail was taken up as soon as it was light enough to see, and the Indians were followed fully fifteen miles, over a winding way leading over hills and rocks, and through immense belts of timber land. They had to ford several streams, and at one of these points they stopped for an hour to catch and cook some black bass, which were plentiful. Toward nightfall the chase came to an end.

"It's no use," said one of the oldest of the settlers. "They've got too good a start of us, and it will be foolishness for a mere handful of whites to ride right into the Indian country. They'll lay a trap and massacre every one of us."

All of the others agreed with the spokesman, and it was not long before the party was riding back toward Gonzales. At first they followed the

title: Page:For the Liberty of Texas.djvu/88


text:
Page:For the Liberty of Texas.djvu/89

Rh winding trail, but, coming to one of the numerous creeks of the vicinity, they branched off and took almost a direct route to the town.

"Will you go back with us?" asked Mr. Radbury of Poke Stover, when it came time for the Radburys to separate from the others. The ranch home could be seen from the top of a neighbouring hill, and all seemed to be as they had left it two days before.

"Yes, I reckon I will," answered the frontiers man. "I ain't got nothin else to do, and ye may want an extra man about fer a day or two, jest for to keep his eye open."

The storm had cleared away, and the sun was shining brightly as the party of four rode up to the battered door of the deserted cabin. Down around the cattle shed the cows were browsing away as usual, and several of the pigs gave Ralph a grunt of recognition as he passed them.

"Home again!" cried Dan, and hopping to the ground he crawled through the doorway into the living-room of the cabin. As he went in he noticed that the body of the dead red man had been removed from the doorstep.

"Is it all right?" asked Ralph, when a cry from his brother aroused him.

"An Indian!" came from Dan. He had discovered a wounded red man lying on the floor in

title: Page:For the Liberty of Texas.djvu/89


text:
Page:For the Liberty of Texas.djvu/90

80 the corner. Then he gazed around the room and glanced into the sleeping apartment.

"Father, come in, quick!" he went on. "Somebody has been here, and has carried off a dozen or more things. And your desk is broken open, too, and all your papers are scattered about. Did you have any money in the desk?"

title: Page:For the Liberty of Texas.djvu/90


text: For the Liberty of Texas/Chapter 8

title: For the Liberty of Texas/Chapter 8


text:
User talk:Mksmith

Welcome
Welcome

Hello, Mksmith, and welcome to Wikisource! Thank you for. I hope you like the place and decide to stay. Here are a few good links for newcomers:
 * Help pages
 * Style guide
 * Inclusion policy
 * For Wikipedians

You may be interested in participating in Add the code active projects, PotM or CotW to your page for current wikisource projects.
 * Proofread of the Month
 * Community collaboration
 * Requested texts

You can put a brief description of your interests on your user page and contributions to another Wikimedia project, such as Wikipedia and Commons.

I hope you enjoy contributing to Wikisource, the library that is free for everyone to use! In discussions, please "sign" your comments using four tildes ( ~ ); this will automatically produce your IP address (or username if you're logged in) and the date. If you need help, ask me on my talk page, or ask your question here (click  [ edit] ) and place  before your question.

Again, welcome! Beeswaxcandle (talk) 00:35, 3 June 2012 (UTC)

title: User talk:Mksmith


text:
Page:Tracts for the Times Vol 1.djvu/245

 Now this Book of Common Prayer, which was thus settled by Act of Parliament, in the fifth and sixth year of Edward the VI., was that which was afterwards confirmed in the beginning of Queen Elizabeth's reign, with one alteration or addition of certain lessons to be used on every Sunday in the year, and the form of the Litany altered, and corrected, with two sentences only added in the delivery of the Sacrament to the Communicants. These were all the alterations that were then made, or indeed that have been ever made since that time to this, except it be in words or phrases, in the addition of some prayers, and in some such inconsiderable things, as do not at all concern our present purpose. For the care of our Church, to have the Holy Communion constantly celebrated, hath been the same all along, from the time that the Book of Common Prayer before spoken of, was first settled. As may be easily proved from that which was established by the last Act of Uniformity. Which therefore I shall now briefly consider, so far as it relates to the business in hand; that we may understand the sense of our Church at present concerning it.

For this purpose therefore we may first observe that the Communion Service is appointed for the Communion itself, and therefore called the Order for the Administration of the Supper, or Holy Communion. Now our Church supposing, or at least hoping that some of her members will receive this Holy Communion every day, hath taken care that this service may be used every day in the week, as appears from the Rubric immediately before the proper lessons, which is this: "Note also, that the Collect, Epistle, and Gospel appointed for the Sunday, shall serve all the week after, where it is not in this book otherwise ordered." But the Collect, Epistle, and Gospel are part of the Communion Service, for which there is no occasion on the week-days; neither can it be used except the Communion be administered, which therefore is here supposed to be done every day in the week. And so it is also in the celebration of the Communion itself, where there are proper prefaces appointed to be used upon certain days. Upon Christmas-day and seven days after. Upon Easter-day and seven days after. Upon Ascension-day and seven days after. Upon Whit-Sunday and six days after, (the next day being Trinity Sunday, which hath one peculiar to itself). Now to what purpose are these prefaces appointed to be used seven days together, or six,


text:
Page:Tracts for the Times Vol 1.djvu/246

 none of which can be a Sunday, if the Sacrament ought not to be administered upon all those days, and so upon week days as well as Sundays? They are all, as I intimated before, to be used in the actual Administration of it, and therefore plainly suppose it to be actually administered upon each of those days, which being for the most part neither Sundays nor Holy-days, they most evidently demonstrate, that according to the mind and order of our Church, as well as the Primitive, the Supper ought to be administered every day, that all who live as they ought, in her Communion, may be daily partakers of it.

In the rules and orders, (which we call the Rubric,) after the Communion Service, there are several things that deserve to be considered in this case. It is there ordered, that there shall be no celebration of the Communion, except there be a convenient number; that is, four, or three at the least, to communicate with the Priest. According to which rule, although the Priest have all things ready, and desires to consecrate and receive the Holy Sacrament himself, yet he must not do it, unless he have such a number to communicate with him, that it may be properly a Communion. But, as it is there ordered, "Upon the Sundays and other Holydays (if there be no Communion) shall be said all that is appointed at the Communion until the end of the general prayer (for the good estate of the Catholic Church of );" where we may observe, that the Church, as I have shewn, appoints the Sacrament to be administered every day. But if it so fall out, that there be not in any place a convenient number to conmiunicate with the Priest, and by consequence according to the order before mentioned, no Communion; yet nevertheless upon Sundays and other Holy-days so much of the Communion Service shall be said as is there limited. Why only upon Sundays and Holy-days, but to distinguish them from other days, on which if there be a sufficient number of Communicants, the whole Communion Service is to be used; but no part of it, except there be so; but upon Sundays and Holy-days, although there be not such a number, and therefore no Communion; yet, however, the Priest shall go up to the Altar, and there read all that is appointed to be said at the Communion, until the end of the prayer for Catholic Church; whereby the people may see, that neither he nor the Church is to be blamed, if the Holy Sacrament be not then


text:
Page:Tracts for the Times Vol 1.djvu/247

. For as much as he is there ready by the order of the Church to do it, and goes as far as he can in the Service appointed for it, without the actual administration of it; and therefore that the fault is wholly in themselves that it is not actually administered, because they will not make up a convenient number among them to communicate with him. Which is a most excellent order; for the people hereby have not only Holy Commandments solemnly proclaimed, the Epistle and Gospel for the day, the Nicene Creed, and prayers proper for that occasion read to them; but they are likewise put in mind of their duty to their  in receiving His most Blessed Body and Blood, and upbraided with their neglect of it. For which purposes also, I think it very expedient, that the order of the Church for the reading that part of the Service at the Communion Table, even when there is no Communion, be duly observed.

The next Rubric, in the same place, that concerns our present business, is this; "And in all Cathedral and Collegiate Churches and Colleges, where there are many Priests and Deacons, they shall all receive the Communion with the Priest every Sunday at the least, except they have a reasonable cause to the contrary." Where we see that the Church doth not command, but supposes that the Sacrament is constantly administered in all such places; taking it for granted, that it is never omitted there, where there are so many persons devoted to the service of ; but that there is always a sufficient number to communicate. But she absolutely commands, that all Priests and Deacons that belong to such foundations, shall receive the Communion with the Priest every Sunday at the least, except any of them have a reasonable cause to the contrary, (which the Ordinary of the place, I suppose, is to be judge of:) they are bound therefore, all and every one of them, to receive it every Sunday, which notwithstanding they cannot do, unless it be administered every Sunday among them. Wherefore if there be any such places where it is not so administered, or any such persons who do not, without just cause to the contrary, receive it every Sunday in the year, I do not see how they can answer it to to the Church, or to their own consciences. Neither are they bound to receive it only every Sunday, but every Sunday at the least: which plainly supposeth that it is administered upon other days as well as Sundays. For otherwise they could not


text: Talk:Steps to Christ

title: Talk:Steps to Christ


text:
Page:Tracts for the Times Vol 1.djvu/248

 it oftener, if they would. And it is to be hoped, that all such persons receive it as often as it is administered among them. But the Church expressly requires them to receive it at least every Sunday, so as never to omit it at least upon that day, except they have a reasonable, or such a cause to the contrary as will justify their omission of it before the Church, and Himself at the last day. These things being thus briefly explained, we shall easily see into the meaning of the words that gave us the occasion to discourse of them, which are these, in the place last quoted; And note, that every parishioner shall communicate at the least three times in the year, of which to be one. From whence some have been tempted to think, that the Church doth not look upon it as necessary that they should communicate above thrice a year. I say, tempted to think so. For no man surely in his right wits can of himself draw such an inference from these words, which is so directly contrary to the sense of the Church, and hath no foundation at all in the words themselves. For the Church, as I have shown, hath taken all the care she can, that the Holy Sacrament should be every where administered, if it was possible, every day, at least every Sunday and Holy-Day in the year; which she would never have done, if she had thought it sufficient for any one to receive only thrice a year. For then all her care about the frequent administration of it, would be in vain, and to no purpose. And besides, she hath drawn up an excellent exhortation to be read by the Minister of every parish, in case he sees the people negligent to come to the Holy Communion, beginning thus: "Dearly beloved, on I intend by  Grace, to celebrate the  Supper." Where we may observe, that it is not said on such a Sunday, but on with a blank, to shew that the Minister may appoint the Communion on any day of the week, when he can have a sufficient number to communicate with him; and so it is in the other exhortation; only there is day put in, which may be understood of Tuesday or Wednesday, or any other day as well as Sunday, for the same reason. In that first mentioned, the Minister, in the words, and by the order of the Church, invites all there present, and beseecheth them for the sake to come to the  Supper. And among other things, he saith to them all, "I bid you in the name of, I call you in behalf, I exhort you as you love your


text:
Page:Tracts for the Times Vol 1.djvu/249

 own salvation, that ye will be partakers of this Holy Communion." There are several such pathetical expressions in that Exhortation, wherewith the Church most earnestly exhorts, adviseth, admonisheth all persons to come to this Holy Sacrament. And this Exhortation every Minister is to read publicly before all his congregation, whensoever he sees them negligent to come to it; as all are, who come but two or three times a year, where they may have it oftener if they will. They plainly live in the neglect of it, and therefore ought to have this Exhortation read to them, according to the order of the Church. Whereby she hath sufficiently demonstrated, that she doth not think it enough for people generally to receive it only three times in a year; but that it is her opinion, that they ought, and her hearty desire they would receive it as often as it is, or, according to her order, ought to be administered among them.

But then she wisely considers withal, that being a National Church, made up of all sorts of persons, it is necessary that her general Rules and Orders should be accommodated as much as possible, to the several conditions and circumstances that many of them may be sometimes in. And therefore, although she exhorts all her members to frequent and constant Communion, yet she does not think fit to command, and oblige them all, under the pain of excommunication, to receive oftener than three times a year, lest some might be thereby tempted to come sometimes without that preparation and disposition of mind that is requisite to the worthy partaking of so great a Mystery. I say, under pain of excommunication; for that is the meaning and the effect of this law, that they who do not communicate at least three times in a year, may, and ought to be cast out of the Communion of Church, as no longer fit to be called Christians, seeing they live in such a gross neglect of  own command, and of that duty whereby Christians are in an especial manner distinguished from other men. Other men, as Jews, Turks, and Heathens, may fast and pray and hear Sermons, in their way; but to receive the Sacrament of Supper, is proper and peculiar only to Christians, or such as profess that religion which  hath settled in the world. And therefore they who receive the Sacrament, do thereby manifest themselves to be Christians. They who do it not, make it at least doubtful


text:
Page:Tracts for the Times Vol 1.djvu/250

 they be Christians or no; for although they were baptized, and so made Christians once, who knows whether they have not renounced their baptism and apostatized from the Christian religion? They themselves perhaps may profess they have not; but the Church can never know it, but hath just cause to suspect the contrary, so long as they refuse to renew the vow they made in the Sacrament of Baptism, by receiving that of the Supper. And the least that can be required of them for that purpose, is to do it three times a year; which therefore the Church absolutely requires; not that it is not necessary for them to receive it oftener, in order to their salvation; but because it is necessary they should do it at least so often, that the Church may be satisfied that they continue in their communion, and constant to that religion wherein alone salvation can be had.

And hence it is, that in the rule itself, it is not said that every person, but every parishoner, shall communicate at the least three times in the year; which therefore is required of all, not as they are members only of the Catholic, but as they are members of a Parochial Church; and they are bound by this law to do it at least so often in their own Parish Church, where they are parishioners: otherwise they do not do it as parishioners, as the law requires. So that although a man communicates an hundred times in any other place; as in the Cathedral, which is free to all of the Diocess, or in a Chapel of Ease, or in any other Church, when he can have it at his own, this does not satisfy the law. But he must communicate at least three times in the year, as a parishioner, in his own Parish Church, where there are officers called Churchwardens, appointed on purpose to take notice of it, and to inform the Church against him, if he neglect to do it so often as she requires. That she may use the most effectual means to bring him to repentance for his sin, and to make him more careful for the future to perform so great and necessary a duty as this is; or if he continue obstinate, cut him off from the Body of, as no longer worthy to be called a member of it. And therefore all that can be reasonably inferred from this law, is, that the Church doth not think them fit to communicate at all, who will not communicate at least three times in the year. But as for her opinion of the necessity of communicating oftener, in order to men's obtaining eternal salvation


text:
Page:Tracts for the Times Vol 1.djvu/251

 by the Blood of, that she hath sufficiently declared, by the great care she hath taken, to have this Holy Sacrament administered constantly, as often as it was in the Apostles' and Primitive time of Christianity; that is, as often as any Christian can desire to have it. For according to the order and discipline of our Church, if a sufficient number of parishioners, against whom there is no just exception, desire to receive it every Sunday, or every day in the year, the Minister of their parish not only may, but, as I humbly conceive, is bound to consecrate and administer it to them. The want of such a number being, as far as I can perceive, the only reason that can ever justify the omission of it.

I have endeavoured to set this matter in as clear a light as I could, because it will discover to us, several things very observable concerning the Church we live in. For hereby we see how exactly she follows the pattern of the Primitive and Apostolic Church in this particular, as well as others; what great care she hath taken that the Bread and Water of Life may be duly distributed to all her members whensoever they hunger and thirst after it. With how great prudence she hath so ordered it, that all may have it as often as they will, and yet none compelled to receive it oftener than it is absolutely necessary, in order to their manifesting themselves to continue in the faith of. How desirous she is that all would receive it constantly, and yet how careful that none may receive it unworthily. How uniform she hath been in her orders about it all along; and by consequence what cause we all have to bless God, that we live in the communion of such a Church; and how much it behoves us to receive the Holy Communion of her; not only as often as she strictly commands all to receive it under the pain of excommunication, but as often as she adviseth and exhorteth us to do it in order to our Eternal Salvation, and as she is ready and desirous to communicate it to us. And then we should be sure to receive it as often as we are bound, either in duty to, or by our own interest to do it.

The Blessed Body and Blood of, received, as it ought to be, with a quick and lively faith, will most certainly have its desired effect. But it operates, for the most part, upon our souls, as our ordinary food doth upon our bodies, insensibly and by degrees. We eat and drink every day, and by that


text:
Page:Tracts for the Times Vol 1.djvu/252

 means our bodies grow to their full stature, and are then kept up in life, health, and vigour, though we ourselves know not how this is done, nor perhaps take any notice of it. So it is with this spiritual meat and drink, which hath prepared for our souls. By eating and drinking frequently of it, we grow by degrees in grace, and in the "knowledge of our Lord and Saviour ," and still continue steadfast and active in the true faith and fear of God; though after all, we may be no way sensible how this wonderful effect is wrought in us, but only as we find it to be so by our own experience. And if we do that, we have no cause to complain that we get nothing by it; for we get more than all the world is worth; being strengthened in the inward man, and so made more fit for the service of, more constant in it, and more able to perform it; or at least are kept from falling back, and preserved from many sins and temptations, which otherwise we might be exposed to; and this surely is enough to make any one that really minds the good of his soul, to hunger and thirst after this Bread and Water of Life, and to eat and drink it as often as he can, although he do not presently feel the happy effect of it, as some have done, and as he himself sometimes may, when seeth it necessary or convenient for him. In the meanwhile he may rest satisfied in his mind, that he is in the way that hath made to Heaven; and thank God for giving him so many opportunities of partaking of  Body and Blood, and also grace to lay hold of them, to improve them to his own unspeakable comfort, such as usually attends the worthy receiving of the  Supper: whereby we are not only put in mind of the great Sacrifice which the  of  offered for our sins, but likewise have it actually communicated unto us, for our pardon and reconciliation to the  of the world, which is the greatest comfort we can have on this side Heaven; so great, that we shall never be able to express it unto others, how deeply soever we may be affected with it in ourselves. And though we be not always thus sensibly cheered and refreshed with it, as we could wish to be, howsoever we can never receive the Blessed Sacrament, but we have the pleasure and satisfaction of having done our duty to our and, which far exceeds all the comforts of this life, and therefore may well stay our stomachs till  sees good to give us more.


text:
Page:Tracts for the Times Vol 1.djvu/253

 The oftener we do it, [partake the Supper,] the more expert we shall be at it, and the more benefit and comfort we shall receive from it. It is very difficult, if not impossible, for those who do it only now and then, (as once or twice a year,) ever to do it as they ought; for every time they come to it, they must begin as it were again; all the impressions which were made upon their minds at the last Sacrament, being worn out before the next; and it being a thing they are not accustomed to, they are as much to seek how to do it now, as if they had never done it before. It is by frequent acts that habits are produced. It is by often eating and drinking this spiritual food, that we learn how to do it, so as to digest and convert it into proper nourishment for our souls. And therefore I do not wonder that they who do it seldom, never do it as they ought, nor by consequence get any good by it; I should rather wonder if they did. But let any man do it often, and always according to the directions before laid down, and my life for his, he shall never lose his labour; but, whether he perceives it or not, he will grow in grace, and gather spiritual strength every time more and more.

If such considerations as these will not prevail upon men, to lay aside their little excuses for the neglect of so great a duty, and to resolve for the future upon the more constant performance of it; for my part I know not what will: and therefore shall say no more, but that I never expect to see our Church settled, Primitive Christianity revived, and true piety and virtue flourish again among us, till the Holy Communion be oftener celebrated, than it hath been of late, in all places of the Kingdom: and am sure, that if people were but sensible of the great advantage it would be to them, they would need no other arguments to persuade them to frequent it as often as they can. For we should soon find, as many have done already, by experience, that this is the great means appointed by our Blessed, whereby to communicate Himself, and all the merits of His most precious Death and Passion to us, for the pardon of all our sins, and for the "purging our consciences from dead works to serve the Living ." So that by applying ourselves thus constantly unto Him, we may receive constant supplies of grace and power from Him to live in His true faith and fear all our days; and by conversing so frequently with Him at His Holy Table upon earth, we shall be always fit and ready to go to


text:
Page:Tracts for the Times Vol 1.djvu/254

 Him, and to converse perpetually with Him at His Kingdom above, where we shall have no need of Sacraments, but shall see Him face to face, and adore and praise Him for ever; as for all His other blessings, so particularly for the many opportunities he hath given us, of partaking of His most Blessed Body and Blood.


text: Tracts for the Times/Tract 26

title: Tracts for the Times/Tract 26


text:
Page:For the Liberty of Texas.djvu/91

cry brought Mr. Radbury into the cabin without further delay, followed by Ralph and Poke Stover.

"What has been stolen?" queried Amos Radbury. "I see that old Revolutionary sword of your grandfather is gone."

"So are two of the pistols, and that half dozen solid silver spoons mother got from Aunt Eliza beth," answered Dan. "But what of money in the desk?"

"I had but little—not over twenty dollars all told, Dan." Mr. Radbury walked over to the little desk, which was a rude affair made by himself during his leisure hours. "Yes, it's been ransacked pretty thoroughly."

"Is anything missing?" asked Ralph.

"I can't say." Amos Radbury looked over a number of the papers. "I guess they are all right. No, there is my discharge from the army, after the war of 1812. The rascal who broke open the desk took the pleasure of tearing that in

title: Page:For the Liberty of Texas.djvu/91


text:
Page:For the Liberty of Texas.djvu/92

82 half." He rummaged about a bit more. "Hullo, it's gone!" he cried.

"What's gone?" came from both boys.

"The papers relating to this grant of land."

"Are you sure?" asked Dan.

"Yes, it isn't anywhere about."

Mr. Radbury was more worried about the papers pertaining to the land grant than over anything else, and at once a search was instituted, outside of the ranch home as well as indoors. It proved of no avail,—the papers were gone.

"Will it do much harm?" asked Ralph, who knew very little as yet about real estate matters.

"It may and it may not," answered the father. "Of course the grant is recorded, but with matters in such a revolutionary state the records may at some time be destroyed, and then somebody else might come forward and claim this grant."

"Well, I reckon you won't give it up, partner," put in Poke Stover, suggestively.

"Not without a fight, Stover," was Mr. Radbury's firm answer. "The land is mine, paid for, and I'll hold it, papers or no papers, and no matter how the affairs of the government turn."

"I wonder who was the thief," mused Dan. "I don't believe it was an Indian. He might take the other things, but he wouldn't know anything about the papers, nor care for them."

title: Page:For the Liberty of Texas.djvu/92


text:
Page:For the Liberty of Texas.djvu/93

Rh "He might be cute enough to take the papers just to throw us off the scent," suggested Ralph.

"You're wrong, Ralph, for he wouldn't know one paper from another."

"But he'd know the land papers were important, because of the seals on them," persisted the youngest Radbury.

The Indian in the corner now demanded their attention. He was plainly in a bad way, and Poke Stover said it was very doubtful if he would live.

"If he does pull through it will only be because he's a redskin and as tough as all creation," added the old frontiersman.

In his guttural tongue the redskin appealed to Dan for a drink of water.

"Certainly, I'll give you a drink," answered the boy, kindly, and went out to get some water that was cool. After the Indian had had his fill, Dan used the remainder of the water in washing his wounds and then bound them up. After this he got out an old blanket, and he and Ralph placed the wounded fellow on this. Before, the red man's face had had a scowl on it, but now it became more friendly.

"White boys heap good," he grunted. "Big Foot no forget dem," and he nodded his head suggestively. He had been shot in the leg, and was suffering from loss of blood.

"Tell me who robbed the cabin," said Dan, for

title: Page:For the Liberty of Texas.djvu/93


text:
Page:For the Liberty of Texas.djvu/94

84 he felt that Big Foot had had nothing to do with it.

The Indian knit his brow in speculation.

"White boy ask Big Foot hard question," he said, presently.

"But you must know."

"Big Foot t'ink know, not sure. Big Foot crawl in here out of hot sun. He half dead. Udder man come, rob place while Big Foot half dead."

"Well, who do you imagine the other man was? It couldn't have been one of your tribe."

"I t'ink him half my tribe. I t'ink him Merican-Indian, um Hank Stiger."

"Hank Stiger!" cried Dan. "Father, did you hear that?"

"What is it, Dan?"

"This Indian was half in a faint when the cabin was robbed, but he thinks the thief was Hank Stiger."

"That is not improbable, for Stiger was around this vicinity and did not fight with the Comanches. He could easily have come in after we went off on the trail. When was the robbery committed?"

"Him come in at the last sundown," answered Big Foot, meaning the evening before.

"Alone?"

"Yes."

"And which way did he go?"

title: Page:For the Liberty of Texas.djvu/94


text:
Page:For the Liberty of Texas.djvu/95

Rh The wounded red man could not answer this query, and he now became so exhausted that the others questioned him no further.

The fire was started up, and a generous meal for all hands was prepared, of which the Indian was given all that was good for him. Then the red man went to sleep, while the Radburys began to mend the battered door and put things into shape generally. Poke Stover went off to the timber, to find out what had become of Ralph's deer, and to see if any of the enemy were still lurking in the vicinity.

It was learned by nightfall that no Indians were around for miles, and this made the Radburys breathe much more easily. Strange to say, Stover had found the deer just where Mr. Radbury had left it, and now brought it in.

"A good shot, lad," said the old frontiersman to Ralph. "No one could have made a better."

"Yes, it was a good shot," answered the boy. "I'm afraid I'll not be able to do as well every time."

"You mustn't expect it. If you could do as well every time you'd be as fine a shot as Davy Crockett himself."

"They tell me Crockett thinks of coming down to Texas," put in Mr. Radbury. "They say he is tired of things up in Tennessee."

"Yes, I heard he was coming down," replied

title: Page:For the Liberty of Texas.djvu/95