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Clairvoyance (Leadbeater)/Chapter 6

CLAIRVOYANCE IN SPACE: UNINTENTIONAL

Under this heading we may group together all those cases in which visions of some event which is taking place at a distance are seen quite unexpectedly and without any kind of preparation. There are people who are subject to such visions, while there are many others to whom such a thing will happen only once in a life-time. The visions are of all kinds and of all degrees of completeness, and apparently may be produced by various causes. Sometimes the reason of the vision is obvious, and the subject-matter of the gravest importance; at other times no reason at all is discoverable, and the events shown seem of the most trivial nature.

Sometimes these glimpses of the superphysical faculty come as waking visions, and sometimes they manifest during sleep as vivid or oft-repeated dreams. In this latter case the sight employed is perhaps usually of kind assigned to our fourth subdivision of clairvoyance in space, for the sleeping man often travels in his astral body to some spot with which his affections or interests are closely connected, and simply watches what takes place there; in the former it seems probable that the second type of clairvoyance, by means of the astral current, is called into requisition. But in this case the current or tube is formed quite unconsciously, and is often the automatic result of a strong thought or emotion projected from one end or the other — either from the seer or the person who is seen.

The simplest plan will be to give a few instances of the different kinds, and to intersperse among them such further explanations as may seem necessary. Mr. Stead has collected a large and varied assortment of recent and well-authenticated cases in his Real Ghost Stories, and I will select some of my examples from them, occasionally condensing slightly to save space.

There are cases in which it is at once obvious to any Theosophical student that the exceptional instance of clairvoyance was specially brought about by one of the band whom we have called "Invisible Helpers" in order that aid might be rendered to some one in sore need. To this class, undoubtedly, belongs the story told by Captain Yonnt, of the Napa Valley in California, to Dr. Bushnell, who repeats it in his Nature and the Supernatural (page 14).

"About six or seven years previous, in a midwinter's night, he had a dream in which he saw what appeared to be a company of emigrants arrested by the snows of the mountains, and perishing rapidly by cold and hunger. He noted the very cast of the scenery, marked by a huge, perpendicular front of white rock cliff; he saw the men cutting off what appeared to be treetops rising out of deep gulfs of snow; he distinguished the very features of the persons and the look of their particular distress.

"He awoke profoundly impressed by the distinctness and apparent reality of the dream. He at length fell asleep, and dreamed exactly the same dream over again. In the morning he could not expel it from his mind. Falling in, shortly after which an old hunter comrade, he told his story, and was only the more deeply impressed by his recognizing without hesitation the scenery of the dream. This comrade came over the Sierra by the Carson Valley Pass, and declared that a spot in the Pass exactly answered his description.

"By this the unsophistical patriarch was decided. He immediately collected a company of men, with mules and blankets and all necessary provisions. The neighbours were laughing meantime at this credulity. 'No matter', he said, 'I am able to do this, and I will, for I verily believe that the fact is according to my dream'. The men were sent into the mountains one hundred and fifty miles distant direct to the Carson Valley Pass. And there they found the company exactly in the condition of the dream, and brought in the remnant alive".

Since it is not stated that Captain Yonnt was in the habit of seeing visions, it seems clear that some helper, observing the forlorn condition of the emigrant party, took the nearest impressionable and otherwise suitable person (who happened to be the Captain) to the spot in the astral body, and aroused him sufficiently to fix the scene firmly in his memory. The helper may possibly have arranged an "astral current" for the Captain instead, but the former suggestion is more probable. At any rate the motive, and broadly the method, of the work are obvious enough in this case.

Sometimes the "astral current" may be set going by a strong emotional thought at the other end of the line, and this may haven even though the thinker has no such intention in his mind. In the rather striking story which I am about to quote, it is evident that the link was formed by the doctor's frequent thought about Mrs. Broughton, yet he had clearly no especial wish that she should see what he was going at the time. That it was this kind of clairvoyance that was employed is shown by the fixity of her point of view - which, be it observed, is not the doctor's point of view sympathetically transferred (as it might have been), since she sees his back without recognizing him. The story is to be found in the Proceedings of the Psychical Research Society (Volume 2, page 160).

"Mrs. Broughton awoke one night in 1844, and roused her husband, telling him that something dreadful had happened in France. He begged her to go to sleep again, and not trouble him. She assured him that she was not asleep when she saw what she insisted on telling him — what she saw in fact.

"First a carriage accident — which she did not actually see, but what she saw was the result — a broken carriage, a crowd collected, a figure gently raised and carried into the nearest house, then a figure lying on a bed which she then recognized as the Duke of Orleans. Gradually friends collecting round the bed — among them several members of the French royal family — the queen, then the king, all silently, tearfully, watching the evidently dying duke. One man (she could see his back, but did not know who he was) was a doctor. He stood bending over the duke, feeling his pulse, with his watch in the other hand. And then all passed away, and she saw no more.

"As soon as it was daylight she wrote down in her journal all that she had seen. It was before the days of the electric telegraph, and two or more days passed before the Times announced 'The Death of the Duke of Orleans'. Visiting Paris a short time afterwards she saw and recognized the place of the accident and received the explanation of her impression. The doctor who attended the dying duke was an old friend of hers, and as he watched by the bed his mind had been constantly occupied with her and her family".

A commoner instance is that in which strong affection sets up the necessary current; probably a fairly steady stream of mutual thought is constantly flowing between the two parties in the case, and some sudden need or dire extremity on the part of one of them endues this stream temporarily with the polarizing power which is needful to create the astral telescope. An illustrative example is quoted from the same Proceedings (volume I, page 30).

"On September 9th, 1848, at the siege of Mooltan, Major-General R, C. B., then adjutant of his regiment, was most severely and dangerously wounded; and, supposing himself to be dying, asked one of the officers with him to take the ring off his finger and send it to this wife, who at the time was fully one hundred and fifty miles distant at Ferozepore.

"'On the night of September 9th, 1848', writes his wife, 'I was lying on my bed, between sleeping and waking, when I distinctly saw my husband being carried off the field seriously wounded, and heard his voice saying, "Take this ring off my finger and send it to my wife". All the next day I could not get the sight or the voice of of my mind.

"'In due time I heard of General R having been severely wounded in the assault of Mooltan. He survived, however, and is still living. It was not for some time after the siege that I heard from General L, the officer who helped to carry my husband off the field, that the request as to the ring was actually made by him, just as I heard it at Ferozepore at that very time".

Then there is the very large class of casual clairvoyant visions which have no traceable cause — which are apparently quite meaningless, and have no recognizable relation to any events known to the seer. To this class belong many of the landscapes seen by some people just before they fall asleep. I quote a capital and very realistic account of an experience of this sort from W. T. Stead's Real Ghost Stories (page 65).

"I got into bed but was not able to go to sleep, I shut my eyes and waited for sleep to come; instead of sleep, however, there came to me a succession of curiously vivid clairvoyant pictures. There was no light in the room, and it was perfectly dark; I had my eyes shut also. But notwithstanding the darkness I suddenly was conscious of looking at a scene of singular beauty. It was as if I saw a living miniature about the size of a magic-lantern slide. At this moment, I can recall the scene as if I saw it again. It was a seaside piece. The moon was shining upon the water, which rippled slowly on to the beach. Right before me a long mole ran into the water.

"On either side of the mole irregular rocks stood up above the sea-level. On the shore stood several houses, square and rude, which resembled nothing that I had ever seen in house architecture. No one was stirring, but the moon was there and the sea and the gleam of the moonlight on the rippling waters, just as if I had been looking on the actual scene.

"It was so beautiful that I remember thinking that if it continued I should be so interested in looking at it that I should never go to sleep. I was wide awake, and at the same time that I saw the scene I distinctly heard the dripping of the rain outside the window. Then suddenly, without any apparent object or reason, the scene changed.

"The moonlit sea vanished, and in its place I was looking right into the interior of a reading-room. It seemed as if it had been used as a schoolroom in the daytime, and was employed as a reading-room in the evening. I remember seeing one reader who had a curious resemble to Tim Harrington, although it was not he, hold up a magazine or book in his hand and laugh. It was not a picture — it was there.

"The scene was just as if you were looking through an opera-glass; you saw the play of the muscles, the gleaming of the eye, every movement of the unknown persons in the unnamed place into which you were gazing. I saw all that without opening my eyes, nor did my eyes have anything to do with it. You see such things as these as it were with another sense which is more inside your head than in your eyes.

"This was a very poor and paltry experience, but it enabled me to understand better how it is that clairvoyants see than any amount of disquisition.

"The picture were a propos of nothing; they had been suggested by nothing I had been reading or talking of; they simply came as if I had been able to look through a glass at what was occurring somewhere else in the world. I had my peep, and then it passed, nor have I had a recurrence of a similar experience".

Mr. Stead regards that as a "poor and paltry experience", and it may perhaps be considered so when compared with the greater possibilities, yet I know many students who would be very thankful to have even so much of direct personal experience to tell. Small though it may be in itself, it at once gives the seer a clue to the whole thing, and clairvoyance would be a living actuality to a man who had seen even that much in a way that it could never have been without that little touch with the unseen world.

These pictures were much too clear to have been mere reflections of the thought of others, and besides, the description unmistakably shows that they were views seen through an astral telescope; so either Mr. Stead must quite unconsciously have set a current going for himself, or (which is much more probable) some kindly astral entity set it in motion for him, and gave him, to while away a tedious delay, any pictures that happened to come handy at the end of the tube.

title: Clairvoyance (Leadbeater)/Chapter 6


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N. B. The original names are to be found in the firt column, and the modern names in the econd.

The larger figures, in the reference, direct the reader to the Proprietors of the land; and the maller figures, to the ections of that number, in which the place is decribed.

As it may be in the power of many of his readers to correct the errors, or upply the deficiencies of the Index, the Editor hopes that, by their kind aitance, it may be made complete.

Where the Q, is introduced before the modern name, it is to be undertood, that the Editor is either doubtful whether the application is jut, or whether the place is to be found in the County.

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


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[ v ] proprietors, who, by olely confining their enquiries to their particular etates, may, with ome degree of certainty aign the decriptions to their original ditricts. The general decription will often be ufficient for that purpoe, but when the circumtance of a neighbouring Wood, or of a Church, is annexed to it, the application may be made with tolerable accuracy.

As it may be acceptable, and even neceary to ome of my readers to be informed of the explanation of certain words in Domeday, I hall endeavour to explain thoe, that contantly occur in each ection of the Book, and that, now, are either obolete, or are only to be found in our Gloaries. And even the Gloaries give uch various interpretations of them, particularly with repect to their meaurement, that I mut aume the liberty of adopting thoe only that may be mot cononant with my own ideas. However, I hall not attempt to advance any contruction, that may not be warranted by ome authority, though I hall not trouble the reader with citing the opinion of Littleton, Skinner, Spelman, or other Antiquaries on the occaion.

The firt word that occurs in every decription, is Hida. All our old antiquaries, hitherto, have uniformly agreed that Hida and Carucata are ynonymous Rh


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The Encyclopedia Americana (1920)/Jays

JAYS, a group of birds forming with the magpies a sub-family (Garrulinæ) of the Corvidæ, or crow family. They are readily distinguished from the true crows (Corvinæ) by their relatively short wings, long conspicuous tails, and usually showy plumage, in which blue colors are prominent. They are generally smaller than the crows, have weaker bills, and

feet better adapted to the more completely arboreal life which they lead. Jays are found throughout the greater part of the world, but America leads in number and variety of species. North America has four genera and 10 species with many additional local varieties. A familiar representative is the bluejay (Cyanocitta cristata), which is numerous throughout the eastern half of the United States and Canada. It is about one foot long, of which the tail is nearly half; the head conspicuously crested; purplish-blue above with a slight tinge of the same color on the generally gray underparts; the wings and tail are a nearly saturated blue in the males, duller in the females, cross-barred with black and with white markings especially conspicuous on the end of the tail; a rich black collar encircles the neck. The bluejay eats all kinds of nuts, fruits, large insects, and at times the eggs and young of other birds; it seldom leaves the trees in search of food, and when on the ground hops instead of walking like the crow. Except in Canada it is resident, and it breeds throughout its entire range. The nest, a large structure of twigs, grass, leaves, etc., is built in trees, bushes or old buildings. Five is the usual number of eggs. Like the magpie this jay is known to collect and hoard various glittering or brightly colored objects, but is chiefly noteworthy on account of the variety and quality of its notes which range from the harshest cries to full flute-like tones. On the Pacific Coast this species is replaced by the darker and duller Steller's jay (C. stelleri). The Canada jay, or whisky jack (Perisoreus canadensis) is, as its name indicates, a northern bird, found within the United States only along the northern border, and occasionally breeding in northern Maine. This is a dull-colored gray bird, without a crest, and with soft, lax plumage. It is well known to hunters and lumbermen whose camps it haunts with great boldness; and in manners and voice resembles the bluejay. It nests very early in the spring. Related species are the Oregon jay (P. obscurus) and the Siberian jay (P. infaustus) of boreal Eurasia. Several species of crestless deep-blue “Florida” jays (Aphelocoma) inhabit Florida and the West and the Southwest. The brilliant green jay (Xanthura luxuriosa) is an example of the gorgeous tropical jays which just enter the United States in Texas. Consult the works of Wilson, Aubudon, Nuttall and American ornithologists generally; for western species in particular, Coues, Elliott, ‘Birds of the Northwest’ (Washington 1874), ‘Birds of the Colorado Valley’ (1878); Dresser, ‘Birds of Europe’ (London 1879); Dawson and Bowles, ‘The Birds of Washington’ (Seattle 1909); Keyser, L. S., ‘Birds of the Rockies’ (Chicago 1902); Newton, William, ‘Dictionary of Birds’ (London and New York 1893-96).

title: The Encyclopedia Americana (1920)/Jays


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The Encyclopedia Americana (1920)/Jayne, Horace

JAYNE, Horace, American scientist: b. Philadelphia, 5 March 1859; d. 9 July 1913. He was graduated at the University of Pennsylvania in 1879, received his M.D. there in 1882, and later studied at the University of Leipzig and under Haeckel at Jena. He became professor of biology at the University of Pennsylvania in 1884, and in 1894-1905 he was professor of zoology and director of the Wistar Institute of Anatomy there. He was secretary of the biological faculty at the University of Pennsylvania in 1884-89, and dean of the collegiate faculty in 1889-94, when he resigned to accept an appointment as one of the trustees at Drexel Institute. Author of many scientific papers and ‘Abnormalities Observed in the North American Coleoptera’ (1880); ‘Mammalian Anatomy’ (1898); etc.


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The Encyclopedia Americana (1920)/Jayhawker

JAYHAWKER, a name originating in Kansas during the slavery and anti-slavery warfare; applied to a few Free State men who organized a system of retaliation against proslavery outrages. Governor Lane of Kansas, in 1861, declared that “the people of Kansas were neither thieves, plunderers, nor jayhawkers.”


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The Encyclopedia Americana (1920)/Jayadéva

JAYADÉVA, or DJAYADÉVA, Hindu poet and dramatist: lived in 1200 or 1300 A.D. The time and details of his life are unknown, but his ‘Gitagovinda,’ the ‘Song of Krishna,’ is the only known example of the religious drama in Sanskrit. The drama is a lyric poem, and is usually given a mystical interpretation. It delineates the love of Krishna, as a cowherd, for Râdhâ, the milkmaid, his faithlessness and subsequent return to her, and is taken as symbolical of the human soul's straying from its true allegiance but returning at length to the God which created it. The work is of great poetic beauty and is remarkable for its melodious and truthful mirroring of passionate emotions. Native editions are those of Vidyasagara (Calcutta 1882); and Telang and Pansikar (Bombay 1899). ‘Gitagovinda’ was edited with a Latin translation by C. Lassen (Bonn 1836). English translations are those of Sir William Jones (London 1799; new ed., Calcutta 1894); and Sir Edwin Arnold, ‘The Indian Song of Songs’ (London 1875).


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Translation:Shulchan Aruch/Orach Chaim/241

Not to Urinate in the Nude While Up Against One's Bed

שלא להשתין ערים בפני מטתו

Paragraph 1 — One of the things that the Holy One, Blessed Be He hates is one who urinates in the nude standing against his bed, and one who urinates in the nude standing near his bed brings himself to poverty ...

סעיף א — אחד מהדברים ששונא הקב"ה המשתין בפני מטתו ערים והמשתין לפני מטתו ערום מביא לידי עניות ולא אמרן אלא דמהדר אפיה לפוריא (פירוש למטה) אבל לבראי לית לן בה ודמהדר אפיה לפוריא נמי לא אמרן אלא בארעא אבל במנא לית לן בה:

 * }


text: Dictionary of National Biography, 1885-1900/Charles I


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, September 1, 189– Dear Pierrepont: I judge from yours of the twenty-ninth that you must have the black bass in those parts pretty well terrorized. I never could quite figure it out, but there seems to be something about a fish that makes even a cold-water deacon see double. I reckon it must be that while Eve was learning the first principles of dressmaking from the snake, Adam was off bass fishing and keeping his end up by learning how to lie.

Don't overstock yourself with those four-pound fish yarns, though, because the boys have been bringing them back from their vacations till we've got enough to last us for a year of Fridays. And if you're sending them to keep in practice, you might as well quit, because we've decided to take you off the road when you come back, and make you assistant manager of the lard


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Rh. The salary will be fifty dollars a week, and the duties of the position to do your work so well that the manager can't run the department without you, and that you can run the department without the manager.

To do this you will have to know lard; to know yourself; and to know those under you. To some fellows lard is just hog fat, and not always that, if they would rather make a dollar to-day than five to-morrow. But it was a good deal more to Jack Summers, who held your new job until we had to promote him to canned goods.

Jack knew lard from the hog to the frying pan; was up on lard in history and religion; originated what he called the "Ham and" theory, proving that Moses' injunction against pork must have been dissolved by the Circuit Court, because Noah included a couple of shoats in his cargo, and called one of his sons Ham, out of gratitude, probably, after tasting a slice broiled for the first


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Rh time; argued that all the great nations lived on fried food, and that America was the greatest of them all, owing to the energy-producing qualities of pie, liberally shortened with lard.

It almost broke Jack's heart when we decided to manufacture our new cottonseed oil product, Seedoiline. But on reflection he saw that it just gave him an extra hold on the heathen that he couldn't convert to lard, and he started right out for the Hebrew and vegetarian vote. Jack had enthusiasm, and enthusiasm is the best shortening for any job; it makes heavy work light.

A good many young fellows envy their boss because they think he makes the rules and can do as he pleases. As a matter of fact, he's the only man in the shop who can't. He's like the fellow on the tight-rope—there's plenty of scenery under him and lots of room around him, but he's got to keep his feet on the wire all the time and travel straight ahead.


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Rh A clerk has just one boss to answer to—the manager. But the manager has just as many bosses as he has clerks under him. He can make rules, but he's the only man who can't afford to break them now and then. A fellow is a boss simply because he's a better man than those under him, and there's a heap of responsibility in being better than the next fellow.

No man can ask more than he gives. A fellow who can't take orders can't give them. If his rules are too hard for him to mind, you can bet they are too hard for the clerks who don't get half so much for minding them as he does. There's no alarm clock for the sleepy man like an early rising manager; and there's nothing breeds work in an office like a busy boss.

Of course, setting a good example is just a small part of a manager's duties. It's not enough to settle yourself firm on the box seat—you must have every man under you hitched up right and well in hand. You


text: Wiltshire, Extracted from Domesday Book

title: Wiltshire, Extracted from Domesday Book


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Page:Dictionary of spoken Russian (1945).djvu/462

 профессиональный союз (labor) union. Вы член (профессионального) союза? Are you a (labor) union member?

профессия occupation. Какая ваша основная профессия? What is your main occupation? □ по профессии by trade. Он по профессии врач, но работает учителем. He's a physician by trade, but is working as a teacher now.

профессор (P -а, -ов) professor.

профсоюз See профессиональный союз.

профсоюзный trade union.

прохладный cool. Слава богу, подул прохладный ветерок. Thank God, a cool breeze blew up. □ прохладно cool. Сегодня прохладно. It's cool today. — Он отнёсся к моему предложению весьма прохладно. He was cool toward my proposal.

проход passage. Здесь нет прохода. There's no passage through here. • aisle. Не стойте в проходе, садитесь пока на свободные места. Don't stand in the aisle; sit down in one of the empty seats. □ Он мне проходу не даёт — просит взять его с собою. He's pestering the life out of me to take him along. • Если мы будем им во всем потакать, то от них скоро прохода не будет. If you give them an inch, they'll take a mile.

проходить (-хожу, -ходит; dur of пройти) to pass. Трамвай проходит здесь каждые десять минут. A trolley passes here every ten minutes. — Я ежедневно прохожу мимо его дома. I pass his house every day. • to go along. Этот автобус проходит по нашей улице. This bus goes along our street. • to go away. Головная боль у меня уже проходит. My headache is already going away. • to go through. Кровать не проходит в дверь! The bed won't go through the door. • to study. Вы проходили грамматику? Did you study grammar? • to turn out. Вечеринки у них всегда проходят очень весело. Their parties always turn out very gay. □ (no pct) Большая дорога проходит в двух километрах отсюда. The highway is two kilometers from here. • Проходите, граждане, не толпитесь у входа. Keep moving, everybody; don't block the entrance. • Я целый день сегодня проходил по городу в поисках папирос. I searched for cigarettes all over town today.

прохожий (AM) passer-by.

прохожу See проходить.

прохрапеть (-плю, -пит; pct of храпеть)

процент per cent. План был выполнен на девяносто пять процентов. The plan was fulfilled ninety-five per cent. • percentage. Процент брака должен быть снижен во что бы то ни стало! The percentage of defective goods must be decreased without fail!

процесс process. Это может выясниться только в процессе работы. It can be cleared up only in the process of working it out. — В последнее время у нас внесены существенные изменения в производственный процесс. We've been making great improvements lately in the production process. □ (судебный) процесс trial. Когда начинается этот процесс? When will this trial start? □ У него процесс в лёгких. He has tuberculosis.

прочёл See прочесть.

прочесть (прочту, -чтёт; p прочёл, -чла, -о, -и; ppp прочтённый; pct of читать and прочитывать) to read through. Вы уже прочли его письмо? Have you read his letter through yet? • to read. Как он прекрасно прочёл это стихотворение! He really read that poem beautifully. □ Он прочёл нам длинную нотацию. He lectured us for a long time.

прочитать (pct of читать and прочитывать) to read. Я ещё не прочитал передовой. I haven't read the editorial yet. — Прочитайте нам это вслух. Read this to us aloud. — *Я прочитал эту книгу от доски до доски. I read this book from cover to cover.

прочитывать (dur of прочитать and прочесть) to read through. Я всегда прочитываю газету за утренним завтраком. I read the newspaper through at breakfast every morning.

прочный (sh -чна) durable. Матерьял хороший, прочный. This is good, durable material. • fast. Краска безусловно прочная, не слиняет. This is a fast color; it won't fade. • strong. Между ними очень прочная привязанность. There's a strong attachment between them. □ прочно solidly. Этот дом прочно построен. This house is solidly built. □ Вы тут, видно, прочно осели. It's obvious that you've really settled down here.

прочту See прочесть.

прочь out. Уходите прочь отсюда! Get out of here. □ Я не прочь с ними познакомиться. I wouldn't mind meeting them.

прошедший (/pap of пройти/). □ прошедшее время past tense.

прошёл See пройти.

прошёлся See пройтись.

прошептать (-шепчу, -шепчет; pct of шептать).

прошлое (AN) bygones. Давайте забудем прошлое и помиримся. Let's let bygones be bygones and make up. • past. У неё всё в прошлом. She lives in the past. — У него тёмное прошлое. He has a dark past. □ Ну, это дело прошлое. Oh, that's water over the dam.

прошлый last. Прошлое лето мы провели в горах. We spent last summer in the mountains. — Эта постройка была начата в прошлом году. This building was started last year. — В прошлом месяце мы перевыполнили норму. Last month we ran over our quota. • past. На прошлой неделе мы были в театре три раза. This past week we were in the theater three times.

прошу See просить.

прошуметь (pct of шуметь).

прощайте (/imv of прощать/) good-by.

прощать (/pct: простить; the refl has also pct: по-/) to forgive. На этот раз я вас прощаю. I'll forgive you this time.

-ся to say good-by. Он приходил прощаться перед отъездом. He came to say good-by before leaving. • to be forgiven. Такие вещи не так легко прощаются. Such things are not easily forgiven.

проще See простой.

прощу See простить.

прощусь See проститься.

проявить (-явлю, -явит; pct of проявлять) to reveal. Он проявил очень большие организаторские способности. He revealed very good organizing ability. • to develop. Проявите мне этот снимок, пожалуйста. Develop this snapshot for me, please. □ В этом деле он проявил себя с лучшей стороны. He's shown his best side in this matter.


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Rh can't work individuals by general rules. Every man is a special case and needs a special pill.

When you fix up a snug little nest for a Plymouth Rock hen and encourage her with a nice porcelain egg, it doesn't always follow that she has reached the fricassee age because she doesn't lay right off. Sometimes she will respond to a little red pepper in her food.

I don't mean by this that you ever want to drive your men, because the lash always leaves its worst soreness under the skin. A hundred men will forgive a blow in the face where one will a blow to his self-esteem. Tell a man the truth about himself and shame the devil if you want to, but you won't shame the man you're trying to reach, because he won't believe you. But if you can start him on the road that will lead him to the truth he's mighty apt to try to reform himself before any one else finds him out.

Consider carefully before you say a hard


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EXTRACTED FROM

TO WHICH IS ADDED

A TRANSLATION OF THE

WITH

IN WHICH ARE ADAPTED THE MODERN NAMES

TO THE ANTIENT;

AND WITH

IN WHICH IS INCLUDED

A PLAN FOR A GENERAL HISTORY OF THE COUNTY.

By HENRY PENRUDDOCKE WYNDHAM.

SALISBURY, PRINTED BY E. EASTON;

AND SOLD BY MESSRS. WILKIE, ST. PAUL'S

CHURCH-YARD, LONDON.

MDCCLXXXVIII.


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Rh word to a man, but never let a chance to say a good one go by. Praise judiciously bestowed is money invested.

Never learn anything about your men except from themselves. A good manager needs no detectives, and the fellow who can't read human nature can't manage it. The phonograph records of a fellow's character are lined in his face, and a man's days tell the secrets of his nights.

Be slow to hire and quick to fire. The time to discover incompatibility of temper and curl-papers is before the marriage ceremony. But when you find that you've hired the wrong man, you can't get rid of him too quick. Pay him an extra month, but don't let him stay another day. A discharged clerk in the office is like a splinter in the thumb—a centre of soreness. There are no exceptions to this rule, because there are no exceptions to human nature.

Never threaten, because a threat is a promise to pay that it isn't always


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Rh to meet, but if you don't make it good it hurts your credit. Save a threat till you're ready to act, and then you won't need it. In all your dealings, remember that to-day is your opportunity; to-morrow some other fellow's.

Keep close to your men. When a fellow's sitting on top of a mountain he's in a mighty dignified and exalted position, but if he's gazing at the clouds, he's missing a heap of interesting and important doings down in the valley. Never lose your dignity, of course, but tie it up in all the red tape you can find around the office, and tuck it away in the safe. It's easy for a boss to awe his clerks, but a man who is feared to his face is hated behind his back. A competent boss can move among his men without having to draw an imaginary line between them, because they will see the real one if it exists.

Besides keeping in touch with your office men, you want to feel your salesmen all the


text: Wiltshire, Extracted from Domesday Book/The Index


text: Wiltshire, Extracted from Domesday Book/Errata


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Rh time. Send each of them a letter every day so that they won't forget that we are making goods for which we need orders; and insist on their sending you a line every day, whether they have anything to say or not. When a fellow has to write in six times a week to the house, he uses up his explanations mighty fast, and he's pretty apt to hustle for business to make his seventh letter interesting.

Right here I want to repeat that in keeping track of others and their faults it's very, very important that you shouldn't lose sight of your own. Authority swells up some fellows so that they can't see their corns; but a wise man tries to cure his own while remembering not to tread on his neighbors'.

In this connection, the story of Lemuel Hostitter, who kept the corner grocery in my old town, naturally comes to mind. Lem was probably the meanest white man in the State of Missouri, and it wasn't any walk-over to hold the belt in those days.


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Rh Most grocers were satisfied to adulterate their coffee with ground peas, but Lem was so blamed mean that he adulterated the peas first. Bought skin-bruised hams and claimed that the bruise was his private and particular brand, stamped in the skin, showing that they were a fancy article, packed expressly for his fancy family trade. Ran a soda-water fountain in the front of his store with home-made syrups that ate the lining out of the children's stomachs, and a blind tiger in the back room with moonshine whiskey that pickled their daddies' insides. Take it by and large, Lem's character smelled about as various as his store, and that wasn't perfumed with lily-of-the-valley, you bet.

One time and another most men dropped into Lem's store of an evening, because there wasn't any other place to go and swap lies about the crops and any of the neighbors who didn't happen to be there. As Lem was always around, in the end he was the only


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Rh man in town whose meanness hadn't been talked over in that grocery. Naturally, he began to think that he was the only decent white man in the county. Got to shaking his head and reckoning that the town was plum rotten. Said that such goings on would make a pessimist of a goat. Wanted to know if public opinion couldn't be aroused so that decency would have a show in the village.

Most men get information when they ask for it, and in the end Lem fetched public opinion all right, One night the local chapter of the W. C. T. U. borrowed all the loose hatchets in town and made a good, clean, workmanlike job of the back part of his store, though his whiskey was so mean that even the ground couldn't soak it up. The noise brought out the men, and they sort of caught the spirit of the happy occasion. When they were through, Lem's stock and fixtures looked mighty sick, and they had Lem on a rail headed for the county line.


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Rh I don't know when I've seen a more surprised man than Lem. He couldn't cuss even. But as he never came back, to ask for any explanation, I reckon he figured it out that they wanted to get rid of him because he was too good for the town.

I simply mention Lem in passing as an example of the fact that when you're through sizing up the other fellow, it's a good thing to step back from yourself and see how you look. Then add fifty per cent, to your estimate of your neighbor for virtues that you can't see, and deduct fifty per cent, from yourself for faults that you've missed in your inventory, and you'll have a pretty accurate result. Your affectionate father, 4em


text: Letters from a Self-Made Merchant to His Son/Letter 15


text:
Author:Henry Penruddocke Wyndham

Works

 * A Gentleman's Tour Through Monmouthshire and Wales (1775)
 * Wiltshire, Extracted from Domesday Book (1788)
 * The Diary of the Late George Bubb Dodington (1809)

title: Author:Henry Penruddocke Wyndham


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, October 6, 189— Dear Pierrepont: If you happen to run across Doc Titherington you'd better tell him to go into training, because I expect to be strong enough to lick him by the time I get back. Between that ten-day boat which he recommended and these Dutch doctors, I'm almost well and about broke. You don't really have to take the baths here to get rid of your rheumatism—their bills scare it out of a fellow.

They tell me we had a pretty quiet trip across, and I'm not saying that we didn't, because for the first three days I was so busy holding myself in my berth that I couldn't get a chance to look out the porthole to see for myself. I reckon there isn't anything alive that can beat me at being seasick, unless it's a camel, and he's got three stomachs.

When I did get around I was a good deal


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Rh of a maverick—for all the old fellows were playing poker in the smoking-room and all the young ones were lallygagging under the boats—until I found that we were carrying a couple of hundred steers between decks. They looked mighty homesick, you bet, and I reckon they sort of sized me up as being a long ways from Chicago, for we cottoned to each other right from the start. Take 'em as they ran, they were a mighty likely bunch of steers, and I got a heap of solid comfort out of them. There must have been good money in them, too, for they reached England in prime condition.

I wish you would tell our people at the Beef House to look into this export cattle business, and have all the facts and figures ready for me when I get back. There seems to be a good margin in it, and with our English house we are fixed up to handle it all right at this end. It makes me mighty sick to think that we've been sitting back on our hindlegs and letting the other fellow run


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Rh away with this trade. We are packers, I know, but that's no reason why we can't be shippers, too. I want to milk the critter coming and going, twice a day, and milk her dry. Unless you do the whole thing you can't do anything in business as it runs today. There's still plenty of room at the top, but there isn't much anywheres else.

There may be reasons why we haven't been able to tackle this exporting of live cattle, but you can tell our people there that they have got to be mighty good reasons to wipe out the profit I see in it. Of course, I may have missed them, for I've only looked into the business a little by way of recreation, but it won't do to say that it's not in our line, because anything which carries a profit on four legs is in our line.

I dwell a little on the matter because, while this special case is out of your department, the general principle is in it. The way to think of a thing in business is to think of it first, and the way to get a


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Rh share of the trade is to go for all of it. Half the battle's in being on the hilltop first; and the other half's in staying there. In speaking of these matters, and in writing you about your new job, I've run a little ahead of your present position, because I'm counting on you to catch up with me. But you want to get it clearly in mind that I'm writing to you not as the head of the house, but as the head of the family, and that I don't propose to mix the two things.

Even as assistant manager of the lard department, you don't occupy a very important position with us yet. But the great trouble with some fellows is that a little success goes to their heads. Instead of hiding their authority behind their backs and trying to get close to their men, they use it as a club to keep them off. And a boss with a case of big-head will fill an office full of sore heads.

I don't know any one who has better opportunities for making himself unpopular


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text:
Lippincott's Monthly Magazine/Volume 93/May 1914/The Mourner

IS over—all over!" the mourner said. "My love, in the grave of my love, lies dead: Barren of bloom as yon wintry tree, Lifeless and chill, is the heart of me!

"I shall smile no more: a tale that is told Is the rapture of being. Now would I were old, Who wearying years would no longer see Stretching away unendingly!

"What value has Time? The last to-morrow For me will hold but the one, one sorrow Which, lone, I still shall endure, forlorn As the bird that, above me, its mate doth mourn." Full wearily wasted the months; and still Guarding his grief with a constant will, It chanced that the mourner, one halcyon day, Wandering sadly the self-same way,

Beheld, half doubting, the wintry tree A bower of blossom—a thing to see!— And heard with emotion the sad bird sing:— "O beauty! O love! O delight!—It is Spring!"


text:
Lippincott's Monthly Magazine/Volume 93/May 1914

 * The Mourner, a poem by Florence Earle Coates


text:
Translation:Shulchan Aruch/Orach Chaim/506

The Laws of Kneading on a Holiday

דיני לישה ביום טוב

Paragraph 1 - One may not measure out flour on a holiday in order to knead. Rather, one should estimate. Rem"a: It is permitted to take flour from the container even though one makes a hole [in the flour] (the Ra"n first chapter of Beitzah and Chapter "Kirah").

סעיף א - אין מודדין קמח ביום טוב כדי ללוש, אלא יקח באמד הדעת. הגה: ומתר לקח הקמח מן הכלי אף על פי שעושה גמא בקמח (ר"ן פרק קמא דביצה ופרק כירה).

Paragraph 2 - One may not sift flour for the first time, even with a change. However, if it was sifted the previous day and then a pebble or splinter fell into it and he wants to sift it again, it is permitted even with no change. Rem"a: And there are those who say that it is permitted to remove the pebble or splinter by hand, but some are stringent and forbid (the Magid chapter 3). If nothing fell into it but one wants to sift it again so that the bread will be nicer, it must be done with a change, like doing it above a table. Rem"a: Even the first sifting can be done by a non-Jew with a slight change (Beit Yosef).

סעיף ב - אין מרקדין הקמח בתחלה אפלו על ידי שנוי. אבל אם רקדו מאתמול ונפל בו צרור או קיסם ורוצה לרקדו פעם שנית, מתר אף בלא שנוי. הגה: ויש אומרים דמתר לטל הצרור או הקיסם בידו, אבל יש מחמירין ואוסרין (המגיד פרק ג). ואם לא נפל בו דבר אלא שרוצה לרקדו שנית כדי שיהא הפת נאה, צריך שנוי קצת כגון על גבי שלחן. הגה: והוא הדין דמתר לעשות על ידי אינו יהודי אפלו תחלת הרקידה, אם ישנה קצת (בית יוסף).

Paragraph 3 - One who kneads dough on a holiday can remove challah and bring it to a priest (this is true even if it was removed the day before). However, if dough is kneaded on the day preceding the holiday, it is forbidden to remove challah from it on the holiday. Rem"a: However, one can eat and leave a bit, and the next day remove challah from the remaining bit. One is permitted to bake bread with the understanding that he will remove challah from it afterwards (Beit Yosef). And if he wants, he may knead more dough on the holiday and combine them, and then remove [challah] from that dough also for the dough that was kneaded before the holiday (Hagahot Maimoni chapter 3 and Mordechai chapter "Elu Ovrin" and Beit Yosef in the name of the Tosafot in chapter 1 of Beitzah).

סעיף ג - הלש עסה ביום טוב יכול להפריש ממנה חלה, ולהוליכה לכהן (שרי אפלו הפרישה מאתמול). אבל עסה שנלושה בערב יום טוב, אסור להפריש ממנה חלה ביום טוב. הגה: ''אלא אוכל ומשיר קצת, ולמחר מפריש מן המשיר חלה. ומתר לאפות הפת על ידי שיאכל ממנו ויפריש אחר כך חלה (בית יוסף). ואם רוצה יוכל ללוש עוד עסה אחת ביום טוב ויצרפם יחד, ויפריש מאותה עסה גם על מה שלש מערב יום טוב (הגהות מיימוני פרק ג' ומרדכי פרק אלו עוברין ובית יוסף בשם תוספות פרק קמא דביצה).''

Paragraph 4 - One who removes impure challah on a holiday should not bake it and should not burn it, because we do not burn consecrated things on the holiday. Rather, he should leave it until the night and burn it then.

סעיף ד - המפריש חלה ביום טוב והיא טמאה, לא יאפה אותה ולא ישרפנה שאין שורפין קדשים ביום טוב, אלא מניחה עד הערב ושורפה.

Paragraph 5 - One is permitted to bake large loaves on a holiday, and we do not worry that this will lead to baking more than he needs [on the holiday].

סעיף ה - מתר לעשות ביום טוב פתין גדולים, ולא חיישינן שמתוך כך יבוא לאפות יותר ממה שצריך.

Paragraph 6 - If one has flour or dough owned in partnership with a non-Jew, it is forbidden to bake it on the holiday. Rather, he should divide it and bake his part.

סעיף ו - היה לו קמח או עסה בשתפות עם אינו יהודי, אסור לאפותה ביום טוב אלא יחלקנה ויאפה את שלו.

Paragraph 7 - If a person has much bread of fine flour, he may not bake different bread unless there are members of his household that are accustomed to eating bread of coarse flour. If he has much bread of coarse four, he can bake bread of fine flour.

סעיף ז - אם יש לאדם הרבה פת נקיה, אינו אופה פת אחרת אלא אם כן יש לו בני בית שרגיל להאכילם פת הדראה. אבל אם יש לו פת הדראה הרבה, יכול לאפות פת נקיה.

Paragraph 8 - It is forbidden to make leaven on a holiday except for with a change, because it is possible to make it before the holiday.

סעיף ח - אסור לעשות שאור ביום טוב אלא על ידי שנוי, מפני שהיה אפשר לעשותו מבעוד יום.

Paragraph 9 - Even if the animal was slaughtered before the holiday, it is permitted to separate out [priestly] gifts on the holiday.

סעיף ט - אפלו נשחטה הבהמה מערב יום טוב, מתר להפריש המתנות ביום טוב.

 * }


text: Draft Will of James Smithson

title: Draft Will of James Smithson


text:
Translation:Arukh ha-Shulchan/Orach Chaim/685

This chapter contains nine sections: 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9

Section 1
Our sages of blessed memory enacted the recitation of four sections of the Torah during the month of Adar, "close" to Nisan. This means that if the year is a leap year these would be read in the second Adar. These sections are:

 * The section of Shekalim, which is in memory of the command to donate a half shekel to the Tabernacle (and the Temple). This Mitzvah devolved upon each member of the Jewish people, and required him to contribute to the upkeep of the sanctuary, covering the costs associated with purchasing animals for the daily offerings and other communal sacrifices.
 * The section of Zachor, so as to precede the command to destroy Amalek before the story of the downfall of Haman, who was of the descendants of Amalek. This is designed to be read before Purim.
 * The section of the Parah Adumah (Red Heifer), which was burned (when offered) close to the beginning of Nisan, so that the people may bring the Peasach sacrifice in a state of ritual purity.
 * The section of Hachodesh Hazeh Lachem [the commandment of declaring the new month and keeping an accurate calendar], whose text contains within it the details of the Mitzvah of bringing a Peasach sacrifice.

The Yiryshalmi in Gemara Megillah notes that "by right the section regarding the Peasach sacrifice should precede that of the Parah Adumah, since the Tabernacle was erected on the first day of 'Nisan'[which would more closely follow the theme of Hachodesh Hazeh Lachem - 'Let this time be for you the beginning of the new month']. Why then does the Parah Adumah precede it? Because it is 'the purifier of Israel' [allowing the subsequent reading's instructions to take place]. (Rashi, Megillah 29.2 [WHERE IS THIS RASHI?])

Section 2
The section of Shekalim is read on the Shabbos preceding Rosh Chodesh Adar, or on the Shabbos that Rosh Chodesh Adar falls out on. The reason is that Adar was the month in which the annual collection of half shekalim was announced, as is reported in the beginning of Mishnayos Shekalim. To further explain, the month of Nisan is considered the beginning of year in regard to bringing new communal sacrifices purchased by the newly collected funds, as is written in the verse: "...this is the burnt offering of each new month in its month, for all the months [Chodshei, related in meaning to renewal]of the year." The phrase "for all the months" is extra, and is expounded as if the Torah is stating "Bring these sacrifices from the new donations". [OR PERHAPS "These sacrifices pertain to the funds of the new donations", following the construction 'Li-Chadshei'.]

How do we know that the month referred to is Nisan? We learn that from the verse "This particular month shall be to you...", which is the same reference as the verse "This particular one should be for you as the first of the months of the year". Just as the former refers to Nisan, so does the later in regard to the months of the year, for Nisan is also written in the Torah portion of Pinchas [where the festivals are discussed].

Therefore the collection of Shekalim is in Adar, thirty days before, so that the funds will be available at the beginning of Nisan. Nowadays we 'repay' this obligation through our reading of the section [Lit. And we - "let us render [for] bulls [the offering of] our lips" (Hoshea 14.3) in commemoration].

Section 3
Therefore, on the Shabbos preceding Rosh Chodesh Adar, after the weekly Torah portion read, the Maftir is the beginning of Parshas Ki Seesa until "...to atone for your souls.". The Haftorah is from Melachim [2.14.1 - 2.14.17], the section of "Yehoash was seven years into his kingdom...", which specifically speaks about the subject of Shekalim, until the words "...to the Kohanim they would go."

There are those who begin the Haftorah earlier, from the words "And Yehoyuda cut off...". This is the custom of the Sefard communities. Their reason appears to me to be based on the rule established in chapter 284, which is that a Haftorah should always contain at least 21 verses, if possible, unless the topic has been completed (see there). From "Yehoash was seven years into his kingdom..." until "...to the Kohanim they would go" there are only 17 verses. Therefore, they start 34 verses previously, since this they also involve Yehoyada and Yehoash. Nevertheless, the custom of Ashkenazim is not so, and appears to be more correct, for though the previous verses involve Yehoyada and Yehoash, they have no connection to the topic of Shekalim, so that it is more akin to a situation where the topic has been completed.

Section 4
If Rosh Chodesh falls on Shabbos, three Torah scrolls are taken out:

 * The first one is used for six people's readings from the weekly Torah portion.There should only be six and no more, in order to allow the seventh reading to be from the second scroll, whose special reading is an obligation I wrote about previously in the previous chapter in regard to when Rosh Chodesh Teves'' falls on Shabbos (see there in section 4).
 * The second scroll is used for the seventh person's reading of the Rosh Chodesh section, though in the situation he begins with the verse "And on the day of Shabbos".
 * The third scroll is used for the MAftir reading of the Shekalim portion.

The Rosh Chodesh reading precedes that of Shekalim because it is a more common occurrence ["Tadir V'SheAino Tadir, Tadir Kodem" - 'The more common occurence takes precedence']. This causes the Haftorah to be about the topic of Shekalim, for the Maftir reading dictates the nature of the Hatorah reading.

(The 'Levush' writes that "at least six should read in a locale where it is normal for seven to read...", (see there). He seems to intimate that more than six can read from the first scroll if the custom in a locale is to have more people called up to the Torah than the required amount. This is a wonder to me: How is it possible that the second scroll should not have one of the seven required readings read from it? The Tur's language requires this, and a proof to this can also be drawn from the Talumd in 'Megillah' 29.2 (see there). Attend to the sources and you will find it is so.)

Section 5
On the second Shabbos, before Purim, the section of Zachor is read.

Many authorities rule that the reading of Zachor is a Biblical obligation, that there is an obligation to read the section concerning the destruction of Amalek once a year. In the generation of Mordechai and Esther it was enacted that this reading was to occur on the Shabbos before Purim, in order to join the destruction of Amalek to the downfall of Haman, as I have previously written. This is referred to in the Megillah itself: "That these day may be days of remembrance and active commemoration..." - that is, the remembrance of the command to destroy Amalek precedes the command to commemorate Purim.

There is a position that one can also fulfill his obligation of this remembrance through the Torah reading on Purim, which is the section of "And Amalek came..." (Magen Avraham, at the end of this chapter). In my humble understanding this cannot be so, for the Rambam has already written in his work on the commandments, in Mitzvah 188, that "we are commanded to destroy the progeny of Amalek...", and in Mitzvah 189 he writes that "We are commanded to recall what Amalek has done to us...", (see there). This account is only written in the section in the Torah that we refer to as Zachor: "Remember what Amalek did to you...And when you are granted respite...destroy...". However, the section of "And Amalek came.." has no command to the Jewish people to remember Amalek at all, nor to ensure their destruction, for there it is only written: "For I will destroy..." and not "you shall destroy" - that we would be commanded to do so.

In addition, in Gemara Megillah (18.1) it is clear that the obligation pertains to "Zachor", for the Braisa there teaches: "Zachor- I would think in one's heart is sufficient, therefore the verse also states "Do not forget"[in the Zachor section] - this relates to the heart, [as a separate and distinct commandment,] leaving the word Zachor to be understood as requiring an oral recitation." (see there). From here it can be determined that the obligation requires the Zachor section. Of course, this can be accomplished on a Biblical level when the weekly portion of Ki Saytzei occurs [later in the year]. Nevertheless, the Rabbis enacted that "Zachor" be read before Purim.

The Haftorah read after Zachor is found in Shmuel, chapter 15, from "So says the L-rd of the H-sts: I have now decided to recall what Amalek has done" until "Givat Shaul". Some start from the previous verse: "And Shmuel said to Shaul...", since that is the beginning of the narrative.

Section 6
On the third Shabbos the Section of Para (the Red Heifer) is read, from the beginning of the Torah portion Chukas until "he is impure until evening". This is the section where the laws of the Red Heifer are explicated.

Its Haftorah is Yechezkel 36, from "And it was that word of G-d...son of man..." until "So I spoke and so I did". Some add on two more verses until "...and know that I am G-d" because that is the actual end of the section (see there). The relevance to Parah is that the prophet is reproving the people on their impurity, and the Parah Adumah purifies people from their impurity. Therefore it is set as the Haftorah.

On the fourth Shabbos the section of "This should be the new month for you..." is read, concluding with the words "...you shall eat Matza".

Its Haftorah is taken from Yechezkel 45. Sephardic communities start from "So says the L-ord: In the first month, on the first day..." until "the daily offering", which speaks of the topics related to the beginning of Nisan. Ashkenazic communities begin two verses earlier, from "all the simple people of the land", and finish three verses later than the Sephardim, continuing from "the daily offering" until "...each man from his inheritance." The reason for this is apparent: Even though these verses do relate to actvities in the month of Nisian, they do refer to the other subject in the topic, that of the actions of the leader in messianic times. Since these verses continue in that vien they are included in the reading.

Remember that these sections discussed above only relate to the Maftir. The other seven called to read from the Torah, or any additional Aliyot added are all from the weekly Torah portion, as I wrote when discussing the section of Shekalim.

When Rosh Chodesh Nisan falls out on Shabbos three Torah scrolls are used. Six read from the first, the Rosh Chodesh" section is read from the second, and the special reading of Chodesh is read from the third, just as was done with Shekalim when Rosh Chodesh Adar'' fell on Shabbos, as was explained previously.

Section 7
The following was written by our Rabbis who authored the Shulachan Aruch (section 7):

"There are those who say that both Zachor and Parah are Biblical obligations. Therefore, those who live in settlements that have no Minyan (prayer quorum) must travel to place where there is a Minyan on these Sabbaths in order to be able to hear these readings, which are Biblically decreed [congregational Torah readings requires a Minyan]. Even if they cannot travel to these places they should take care to read these sections themselves with the proper cantillation."

Until here is the quote. These readings are even stronger in this regard than reading the Megillah, which though usually taking precedence over all else, as I will write in chapter 687, nevertheless can be read individually. In contrast, reading from the Torah always require a Minyan (Taz in comment 2 in the name of the Terumas Hadeshen).

This ruling has given rise to surprise among the later authorities, who question where the Bibilical source is for the Parah reading. As far as they can tell, there is not even a reference to its Biblical nature in the Talmud. Because of this, they rule that it is not a Biblical obligation (Magen Avraham).

In my humble understanding it appears to me that there is hint to this in the Torah itself, for in the section of the Red Heifer it is written "This should be for the Children of Israel...an everlasting decree", which the Sifrei [Legal Midrash] expounds as "It is a practice for the generations" (see there). This is the source for the ruling that ashes of the Red Heifer do not require the Temple to be in existence, and in fact we even find the ashes used during the era of the Amoraim [Talmudic era], as is implied by the Talmud (Chagiga 25.1, Rashi on Niddah 6.2) "The Chaver [a person trusted to be careful regarding ritual purity] in the Galil would purify his wine and oil for the altar [which did not exist at that time]." Once this ruling is known, the repetitive use of the phrase "And it will be an everlasting decree" in a later verse in this same section can be understood to obliquely refer to the requirement to read the section of the Red Heifer even when the ashes are no longer in existence. [This may in fact be the more correct understanding of the phrase "everlasting decree", in that it is applicable whether the ashes exist or not, but the Torah's first verse is still used first as a reference for the ashes use when the Temple does not exist, and this Biblical style is not unknown,] As is similarly seen in in Gemara Zevachim (90.1) with the phrase "The Torah wrote it first, though in practice it is not done first". [Here is reference to the Biblical style of writing first about a detail that should be conceptually or temporally referred to later]. Rashi refers to this in his comment in Niddah (90.1) "...it was already speaking of this topic [so it addressed a detail related to it]" (see there). Now that in our era we lack the ability to practice the core Mitzva [of the ashes of the Red Heifer], which would be possible if we had access to these ashes, we should certainly have an obligation to recite its section in the Torah. [NOT SURE ABOUT THIS PARAGRAPH]

Section 8
From the foregoing discussion it should be clear that these four reading cannot all occur on consecutive weeks. Since Shekalim is read before Rosh Chodesh and Zachor needs to precede Purim there must be a Sabbath interspersed between each. As a general rule, if Rosh Chodesh occurs within the week, even on Friday, Shekalim is read the previous Shabbos. This causes the following Shabbos to be interspersed between this reading and Zachor, as the coming Shabbos will not be the one immediately preceding Purim. The result is that Zachor is read on the third Shabbos.

There are also times when the separating Shabbos will fall between Zachor and Parah. When is this? If Rosh Chodesh Adar falls on the seventh, second, fourth or sixth day of the week. When it falls on the seventh day ''Shekalim is read that very day. In this instance there is no separation between Shekalim and Zachor, as the next Shabbos will have the reading of Zachor'' since Prim falls out on the Friday following that Shabbos. Here the separation occurs between Zachor and Parah, as the fifteenth day, which is the Shabbos after purim, will not have Parah read because aside from it there are still another two Shabbaths before Rosh Chodesh Nisan, and it is preferable to read Parah close to Chodesh due to the fact that they both discuss the same subject of bringing the Paesach sacrifice in a pure state.

Now if Rosh Chodesh falls on a Monday the separating Shabbos will occur on the sixth of the month, between Shekalim and Zachor, in order that Zachor should immediately precede Purim. Aside from this there will be no other interruption. Similarly, when Rosh Chodesh falls on a Wednesday the interrupting Shabbos will occur on the same Shabbos that now falls on the fourth of the month.

The notable difference is when Rosh Chodesh Adar falls on a Friday, causing two interrupting Sabbaths. The first is onthe second of the month, between Sheklaim and Zachor, in order to precede Purim with Zachor. The second is between Zachor and Parah, on the sixteenth of the month, in order to keep Parah and Chodesh consecutive.

Section 9
I have created a mnemonic to remember this schedule: 7-15, 2-6, 4-4, 6-2-16 (זט"ו ב"ו ד"ד ובי"ו )

When Rosh Chodesh Adar falls on Shabbos, the interrupting Shabbos is on the fifteen. This is 7-15 (זט"ו). When it falls on Monday, the interrupting Shabbos is on the sixth of the month. This is 2-6 (ב"ו). When it falls on Wednesday, the interrupting Shabbos is on the fourth. This is 4-4 (ד"ד). When it falls on Friday there are two interrupting Sabbaths, the second and the sixteenth, which is 6-2-16 (ובי"ו).

The Rambam writes in Chapter 13, Law 36 the following:

"It turns out that there may be an interruption between the first and second Sabbaths [of readings], or between the second and third. There are also times when it will occur twice, between the first and second and between the second and third. However, there is never an interruption between the third and fourth."

Until here is the quote. The reason for this is that Shekalim and Zachor, as well as Zachor and Parah'' do not have any connection to each other in topic, so a separation may be created between them. Parah and Chodesh, however, do share a topic, and so they should not have a separation created between them.

(The 'Magen Avraham' writes: "on the Sabbaths of these four readings one does not recite prayers over the dead, though 'Tzedkascha Tzedek' is said." Until here are his words. regarding 'Av Harachaman', the custom is to recite it, though in my humble understanding it seems that it should not be recited, since prayers over the dead are not said and these are supposed to be Sabbaths of special rejoicing. These four sabbaths should really not be any different than a Sabbath when the new month is blessed [when 'Av Harachaman is not said'].)

ערוך השולחן אורח חיים תרפה


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Rh until you reach the bead of all of them. As some one must be at the bead, I wish you to be the one. Of course, I see your letters to your mother, and think very highly of them and of your progress at school. Continue, my dear, as you have begun, and you will never cease to rejoice over your attainments when you have become a woman."

", 27th December, 1879.

. . . "Many thanks, my dear, good boy, for your thoughtful presents, which are appreciated with a full knowledge of the toil they cost you, and the many uses you had for the money. But you rather overdid it, as one barrel of oysters and half a barrel of oranges would have been ample. Should I live to afford you the opportunity to repeat this thing, please be more moderate. Major Greene performed his duty in executing your orders, as he selected himself the oysters, splendid single ones, and he had the oranges gathered from the trees on Monday, only two days before they came into my hands; and they are the finest I ever saw, their excellent quality being due to their freshness and to the fact that our summer ran into our winter down to the 24th of December; the temperature on that day, in my passage, being up to 78°. John Dabney is expected to visit his Vicksburg relations within a week or so to spend a week, and then some of them will come out here for a week on a big partridge and squirrel hunt. Marshall Miller says he will certainly come, but the work on the Vicksburg jetties may prevent Edward and Tom Greg from accompanying him. I hope John may be able to come. He is a noble specimen of a man, and so is Miller." . ..

", 28th December, 1875.

"My beloved Child,—Your anxiety to have Ben's presents here in time for Christmas made you underrate, or disregard, all other considerations. As it happened that Dr. Douglas opened the mail on Tuesday and found a card for his son Taylor and a letter for


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Category:Smithsonian Institution

Works related to the Smithsonian Institution (Washington D.C., United States).

title: Category:Smithsonian Institution


text: Category:Museums

title: Category:Museums


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Rh "P. S.—Don't let Ben know that any accident happened to the oysters."

", 15th June, 1880.

"Sophy and I returned from Governor Brown's yesterday, our admirable friend having died the previous night of apoplexy, or something of that nature. Mrs. Brown was quite sick, and the governor went to Terry in the afternoon (Saturday) for a doctor and some ice, taking his carriage-driver along. The doctor left immediately, the governor following soon after. Arriving at the gate opening upon his lawn, he dismounted to open it, and leading through, he again mounted the horse and proceeded to the pond to water him. In about ten minutes afterwards the cook observed the horse loose, and gave the alarm. The carriage-driver went to the pond immediately, saw the hat floating and the governor's shoulders and the back of his head protruding above the water, which was two feet deep at that place. He was in a crouching posture, his arms thrust forward and downward, embracing his legs, and his face submerged. Neither his shoulders nor the back of his head had been in the water. How the equilibrium was maintained is a mystery. A doctor was there, who pronounced him dead. He was in the water not exceeding fifteen minutes, perhaps ten. His lungs could not have acted since the moment of the submergence of his face, as not a drop of water issued either from his mouth or nose. He therefore did not drown, neither did he fall from his horse. Had he fallen, he must have gone clear under. It is supposed, as the only tenable conjecture, that he lost his hat, and in attempting its recovery by means of his cane, he lost his balance, and, finding he must go, he clung to the horse's neck and mane until he got his feet into the water, and then sunk down dead. He had been complaining for some days of an undue determination of blood to the head, which Mrs. Brown had attempted to subdue by wet cloths, etc. ... As he was not wet all over, he did not fall, and, as not a drop


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The Encyclopedia Americana (1920)/Parker, Alton Brooks

PARKER, Alton Brooks, jurist: b. Cortland, N. Y., 14 May 1852. He was educated at the Cortland Normal School, taught school for a time and then began the study of law. He was graduated from the Albany Law School, was admitted to the bar and entered upon the practice of his profession at Kingston. In 1877 he was elected surrogate of Ulster County and in 1883 was re-elected. In 1884 he was a delegate to the Democratic National Convention and in 1885 President Cleveland offered him the office of First Assistant Postmaster-general, which, however, he declined. In 1885 he was chairman of the Democratic State Committee and in that same year was appointed a judge of the State Supreme Court to fill a vacancy, the next year being elected without opposition. In 1889 he was appointed to the Second Division of the Court of Appeals and when that court was dissolved was appointed a member of the General Term of the First Department, and in 1896 a member of the Appellate Division. In 1897 he was elected Chief Judge of the Court of Appeals of his State. He wrote many of the important decisions of the Court of Appeals and served until his

in 1904. During the period of his service on the bench he abstained from taking any active part in practical politics and it was only because the leaders respected his personal wish that he did not become the candidate for governor of his State upon the Democratic ticket in 1902. The chosen candidate of that year ran so close to victory that the party leaders complained to him that his reluctance to run had lost the election of the party which had made him chief judge of the State. They then drew from him the promise that should the party throughout the nation in 1904 call upon him to serve as its candidate for President he would put aside his personal wishes. Having obtained this promise, the party leaders at once began to pave the way for his nomination on the Democratic ticket for the presidency in 1904. Judge Parker, although taking no part in the advancement of this campaign, adhered to his promise and took no action to prevent the nomination as he had done in 1902. The efforts of the party leaders were successful and Judge Parker was nominated for the presidency by the Democratic Convention at Saint Louis 9 July 1904. Immediately after the receipt of the news of his nomination and of the contest which had occurred in the Convention over the money question plank in the platform, Judge Parker sent his famous “Gold Telegram” stating his position upon the money question and offering the Convention the opportunity before adjournment to substitute another candidate if dissatisfied with his position upon that question. The Convention reaffirmed the nomination of Judge Parker. The principal issue of the campaign arose upon Judge Parker's assertion of a heavy levy by the Republican Party upon the moneyed interests for campaign funds. He was defeated at the polls by Theodore Roosevelt. Judge Parker resigned from the Court of Appeals as soon as he and his associates could finish the writing of opinions in the undecided cases and before formally accepting the nomination of the Democratic Convention. After his defeat, Judge Parker went to New York City and in November 1904 opened an office and since that time has continued to practise law in New York City. He is one of the most prominent of the attorneys practising there and has handled many important cases. He appeared for the city of New York in its fight for 80-cent gas and was finally victorious in that case in the United States Supreme Court. He had charge of the litigation out of which grew the government suit against the Drug Trust under which it was dissolved in 1907 and also of the subsequent litigation as a result of which a large number of the New York wholesale houses who had been in the Trust, were compelled to pay heavy damages to the Parks firm in Cincinnati, which had been the principal foe of the Trust. He was counsel for Mayor McClellan throughout his fight against William R. Hearst, arising over the mayoralty election, in which Hearst sought to obtain a recount of the ballots. He was attorney for Samuel Gompers, John Mitchell and Frank Morrison in their great battle with Judge Silas Wright of Washington, in which the judge sought to punish the three labor leaders for contempt for an alleged violation of the court's injunction. In this case also Judge Parker was victorious in

the United States Supreme Court. But the case was before that court twice and on the last appeal there was a reargument. Such leisure as his law practice allows is largely devoted to public matters. He was president of the American Bar Association in 1906. He was one of the organizers of the New York County Lawyers' Association and was its second president in 1909 and was re-elected for the two subsequent years. He was president of the New York State Bar Association in 1913 and 1914. He has presided at a number of Democratic State conventions and was the temporary chairman of the Democratic National Convention in 1912. He belongs to numerous organizations like the American Peace Society, the League to Enforce Peace, the National Security League, American Academy of Jurisprudence. The object of each of these various organizations is to promote some public good and Judge Parker unselfishly devotes his valuable time and labor to these causes and to many others.


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The Encyclopedia Americana (1920)/Parker, Arthur Caswell

PARKER, Arthur Caswell, American archæologist: b. Iroquois, N. Y., 1881. He was educated at Williamsport Dickinson Seminary and later studied anthropology under Prof. F. W. Putnam. He was special assistant archæologist at the American Museum of Natural History in 1901-02; field archæologist at the Peabody Museum in 1903; ethnologist of the New York State Department of Education in 1904-06; since when he has been archæologist of the New York State Museum. He edited the American Indian Magazine, the quarterly journal of the Society of American Indians, in 1913-16; and is author of ‘Excavations in an Erie Indian Village’ (1907); ‘Iroquois Uses of Maize and other Food Plants’ (1910); ‘The Code of Handsome Lake, the Seneca Prophet’ (1913); ‘The Legal Status of the American Indians’ (1915); ‘The Constitution of the Five Nations’ (1916), etc.


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Rh be left alone during the day or night. His old servants took care of him at night for weeks, coming in turn to sleep on the floor by the side of his bed when their day's work was over. Some whom he had thought ill of, and had sent off the plantation, came now and nursed him. On Sundays they came in large numbers to visit him. He was extremely gratified by these spontaneous attentions. Books and letters from his children and friends filled up the days.

In the prime of his busy life he had quite given up reading everything but newspapers, but after he no longer had the cares of a plantation he turned to books with almost the love of a bookworm. History was his preference, and he went through the excellent and rather large collection in his library. Some of them he read many times. After they were exhausted he grew omnivorous in his tastes, and read every book that came in his way, frequently reading from morning till night, and, unless his eyes were too tired, until late at night. His wonderful power of adapting himself to changed circumstances and surroundings was in no way more conspicuously shown than in this turning to books for entertainment when he was over sixty years of age.

", 22d December, 1880.

",—I am confined to the house almost entirely, walking out in the yard two to three times in a week, which I can just do by the help of a cane, and very slowly at that. But this is a great improvement on confinement to one's bed, or the incapacity to walk at all. These sores on my feet have proved more obstinate than either Dr. West or Tom anticipated, although they both knew that a burn by mustard was the worst of all. They are tantalizing to the last degree, assuming a convalescent form for a week or two and then falling back to their old tricks."

", 16th September, 1881.

. . . "We have had a lively time here, with the biggest crowd that was ever in the house. In addition


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 284 me, both from you, be immediately brought them to me, so that I received the earliest possible information of your intention to send perishable things up to me on that very day. Had he not been at the post-office I should have remained in ignorance of these facts, as it was not convenient to us to communicate with the office on that day; and, expecting nothing particularly, a messenger would not have been sent, and this goes to show that I should have had more notice. But I got the notice, sent to Terry that night, and had the oysters in the cellar and spread out before I went to bed. But I never saw oysters in such a condition, as they were actually hot, as in a state of fermentation. Ida and I turned in upon them and separated the dead from the living (there being but few of the latter) and spread these few on the cellar floor, and covered them with salt and meal and sprinkled them afterwards with water. These few gave us soup for two days. We were so keen for oysters that I opened some of the best-looking fellows with open countenances, and had them for our breakfast next morning. We all escaped death; Ida's escape being due, perhaps, to her getting clear, in a hurry, of oysters, breakfast and all, by throwing them up. The balance of us managed to hold on by a tight squeeze.

"Please observe, my child, that oysters are good at other times than on Christmas day, and had the shipment been deferred but three days they would have done us great service. And sufficient notice should never be dispensed with; the notice, in case of oysters, to run as follows, viz: ' A barrel of oysters will be sent to Terry for you on —— next if the weather be suitable, and if not, when it becomes so, of which due notice will be given.' I am not finding fault with you, my dear child, and if you think my words imply fault-finding, you must forgive me, for I know the misfortune had its origin in over zeal on your part to promote my happiness and that of your sisters. The oranges are the very best I ever saw, due to the care in their selection, and to the fact that our summer ran into our winter down to the 24th of December.


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 288 of water was in his stomach or lungs, he did not drown. After satisfying myself fully on these points, I told Mrs. Brown that the governor must have been dead by the time he struck the water, to which she said yes. . . . She had decided on nothing further than that she would go to Washington. We urged her to make Burleigh her home in the mean time, and at her pleasure, Sophy adding that either she or Sue would go to Chicama and stay with her, if she preferred it to coming here. She made no reply by words."

The summer of 1880 was a very happy one, the house being full of his brother's children and grand-children and his own. We had many merry dances, in which our dear father joined us when we represented to him that he was needed as a partner. He never danced after this suntmer. In the latter part of August he met with an accident that confined him to his bed for five months, and produced a stiffness of the legs that lasted as long as he lived. Happening to be engaged in conversation as he was about to take his seat, he moved backward to his chair and sat by the side of it, instead of in the seat. His fall was heavy, and he struck his head with force against the sharp edge of a door as he went down. He fainted four times in quick succession from pain, and then fell into a five hours' sleep, from which it was impossible to rouse him. We tried everything before the doctor got there, among other remedies putting mustard-plasters on the legs. In our hurry and grief the plasters were forgotten till they had burned deeply. At the end of the sleep he awoke perfectly in his senses, and would have been as well as ever in two days but for the mustard-burns. His patience and brightness during this confinement were the surprise of all who visited him, for he had led an active life, and had not had the discipline of bodily suffering. Not a complaint escaped his lips, although at times the pain was almost unbearable, and it was more than once thought that amputation only could give him a chance for his life. He was quite helpless, of course, and could not


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Talk:Dictionary of National Biography, 1885-1900/Pocock, Robert

Any relations of Robert Pocock out there?

My grand father was a Pocock directly from the Robert Pocock family of Gravesend.


text: The New International Encyclopædia/Federalist, The


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 290 to Letty's family, who are here yet, we had the Rev. Dr. Tucker's, from Jackson (wife and three children), Mrs. Sidway and three children and nurse, Nanny, my brother's wife, Martha, Kate Nelson, a Miss Coffey (a friend of Tom's, from New Orleans), and callers constantly coming in. The tables had to be set diagonally and sometimes three to four had to sit at a side-table."

In the fall of 1881 Thomas was in New Orleans when the great-grandsons of General Lafayette were received by the city. They were informed that he wished to be presented to them, and they gave him an audience of an hour before the opening of the ball which was given in their honor by the people of New Orleans. He knew no French, and these young gentlemen knew no English. Two of Colonel Dabney's daughters acted as interpreters. The French gentlemen said to him on this occasion that he was the only person whom they had met in their tour through the United States who had seen their great-grandfather, the marquis, when he was in this country. Thomas gave them an account of the dinner at Yorktown given to General Lafayette, which he had attended. He amused them very much by saying that the champagne drunk on that day laid many an American on the floor, but the French guests were not affected by it, though they drank quite as much as their entertainers.

In December he went to Bonham, Texas, to spend a few months with his son Benjamin and his family.

", 5th January, 1882.

. . . "I have seen a rabbit-hunt, and found it to be very exciting, even under the disadvantage of being in a buggy, and therefore incapable of joining in the chase. But we (Ben and I) kept pretty well along, as the scene was an open prairie, without obstruction to the vision for many miles. There were fourteen huntsmen and eight greyhounds, who run by sight alone, as you probably know. When the quarry gets out of


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The New International Encyclopædia/Parker, Alton Brooks

PAR'KER, (1852—). An American jurist. He was born at Cortland, N. Y., and graduated at the Albany Law School in 1872. It was his early intention to fit iiimsclf for a teacher, and by much sacrifice and perseverance he succeeded in working his way through the Cortland Normal School. Teaching, however, proved distasteful to him, and he entered the law office of Schoonmaker and Hardenburgh at Kingston, N. Y., and eventually completed the course at the Albany Law School. In 1877 Parker was elected Surrogate of Ulster County, and he held that position until 1885. He was a delegate to the Democratic National Convention in 1884, and in 1885 successfully managed the Democratic gubernatorial campaign. In 1886 Parker was appointed by Governor Hill to a vacancy in the Supreme Court, and in the autumn of the same year he was elected as the candidate of both parties for a full term. He was transferred to the Appellate Division of the Supreme Court in 1889, and in 1897 reached the culmination of his judicial career when he was chosen Chief Judge of the Court of Appeals. Judge Parker had many opportunities for political preferment, notably the Democratic nomination for Governor in 1902, but refused to take advantage of them.


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The New International Encyclopædia/Parker, Edward Harper

PARKER, (1849—). An English Chinese scholar. From 1869 to 1871, in the character of student interpreter, he traveled in Mongolia, and afterwards he served in British consulates at Wenchow, Fusan, and Shanghai, and traveled in Oceanica, Eastern Asia, and North America. He retired from the consular service in

1895, became reader in Chinese at University College, Liverpool, in 1896, and in 1901 was appointed to a chair in Chinese at Owens College, Manchester. His works include: Comparative Chinese Family Law (1879); Up the Yangtsze (1892); Burma (1893); A Thousand Years of the Tartars (1895); and China (1901).


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 have time to think what a nationality is, that it should be worth so much. I feel that it is worth everything. I suppose every nation has a separate work to do, which would be left undone were it extinct. I think a nation can never perish till it has so far neglected its mission that its existence has no more meaning. If it has fulfilled its work it will be given more to do; so with the Jews; they had borne witness to a living Ruler, a King of the people; they had had glimpses that the King would be more fully revealed; they believed that it was He who had brought them out of captivity, had strengthened them in battle. They had forgotten Him, and asked for a visible king like the other nations, when their glory was to be different from them, those other nations. The king was given; the prophet saw that there was a divine meaning in the cry for one; but Saul was the representative of the people, he was a mere general. He was wrecked; and yet there was a meaning in the offer. The earthly king might set himself up, might tyrannize over the people; but he was the continual witness of a power, which he might recognize and bow before; life was as nothing to the Israelites, nationality everything. And they did not fall because they thought so little of life; they thought too much of it, if you look upon life as merely the breath. But if life is the light of men, we have no evidence, we can have none, that it is in the power of man to take it away. They did not give it, and they cannot destroy it. If in Him was the life, in Him it is, and ever will be; we may surely trust to Him those whom He has made. The light which shined in the darkness was surely that which has been in our soldiers, in the long suffering they have had; their breath, their bodies man can destroy; but that which