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 St. Michael, Tenbury, an educational establishment built and partially endowed by himself at very great cost, The church was consecrated and the college opened in September 1856; it was 'intended not only as a means of promoting the church service of the church of England, but also to give at a moderate cost, and in some cases with considerable assistance to those who need it, a liberal and classical education, to the sons of the clergy and other gentlemen, combined with sound church teaching.' An excellent portrait of the founder is hung in the hall of the college; another is in the examination schools at Oxford.

Ouseley was the author of three valuable treatises on musical theory: 1. 'A Treatise on Harmony,' Oxford, 1868, 4to; 2nd ed. 1875. 2. 'A Treatise on Counterpoint, Canon, and Fugue; based upon that of Cherubini,' Oxford, 1869, 4to; 2nd ed. 1880. 3. 'A Treatise on Musical Form and General Composition,' Oxford, 1875, 4to.  OUSELEY, GIDEON (1762–1839), methodist, was the eldest son of John Ouseley of Kiltecacley, co. Galway, by his wife Elizabeth, daughter of Ralph Surrage of Tuam. He was grandson of William Ouseley of Dunmore, and was born there on 24 Feb. 1762. Sir Ralph Ouseley [q. v.] was his brother. Their father's first cousin Ralph was father of Sir William Ouseley [q. v.] and of Sir Gore Ouseley [q. v.]. The family had been settled in Ireland since 1625. Their ancestor, Sir John Ouseley, who was ambassador to the Emperor of Morocco, and fell at the siege of Breda in 1624, is described, like his father, as of Courteen Hall, Northamptonshire; but the family came originally from Shrewsbury (, Buckinghamshire, s.v. ‘Ouseley.’

Gideon's father, although a deist, determined to make his son a clergyman, and he was taught by Father Keane, a Roman catholic priest. Failing to enter Trinity College, Dublin, owing to his defective knowledge of Greek, he studied with his cousins, afterwards Sir Gore and Sir William Ouseley, under a private tutor, one Dr. Robinson. Not long after an estate in Roscommon falling to his father, the whole family removed thither, and Gideon before he was twenty-one married Miss Harriet Wills of Wills Grove, and settled on an estate given her by her father near his own. A life of rollicking pleasure soon dissipated his own and his wife's fortunes, and the property left him by his father-in-law being disputed by the heir-at-law, Ouseley proudly declined to prove the validity of the deed. They returned therefore to Dunmore, and continued leading the gayest of lives, until a severe gun accident deprived Ouseley of the sight of his right eye. In his enforced seclusion his wife read to him Young's ‘Night Thoughts,’ and other books, which made a profound religious impression.

In April 1791 there arrived in Dunmore the 4th royal Irish dragoon guards. Among them was a party of methodist soldiers led by Quartermaster Robinet. Under the ministry of these and of John Hurly and David Gordon, preachers of the Athlone methodist circuit, Ouseley became an earnest methodist. After preaching his first sermon at a funeral in the churchyard, he one Sunday rose in his pew in church to defend the methodists from an attack made on them by the curate in his sermon. In spite of the derision of his friends, Ouseley soon decided to become an itinerant preacher. The next year he and his wife settled in the town of Sligo, and opened a girls' school. During the rebellion of 1798 Ouseley was often in much peril, but after its suppression he was appointed by the Irish methodist conference missionary to the Irish-speaking population, in conjunction with Charles Graham. They commenced their labours on 11 Aug. 1799 at Riverstown, and made their centre at Clones. Their district embraced the nine counties of Ulster, yet more than once they were found preaching in Cork and Tipperary. Presbyterian and episcopal churches were not unfrequently open to them, but thousands of their services were held in the open air, at fairs, wakes, or markets, in the fields, barns, or scutch mills. Ouseley spoke in Irish, and with the true Celtic gifts of enthusiasm and humour. He possessed an extraordinary power over his hearers, and preached to catholics and protestants alike, studying the missal, the canons, and the catechism of Trent, in order to converse intelligently with the former. In 1836 Ouseley came to England for six weeks, and preached in most of the large towns, receiving a hearty welcome.

He died in Dublin on 13 May 1839, and was buried at Mount Jerome cemetery, Harold's Cross, Dublin. His wife died on 12 Feb. 1853, aged about ninety.

Ouseley's principal work was ‘A Short Defence of the Old Religion; or of Pure Christianity against certain Novelties; in some Inquiries addressed to the Rev. John Thayer, Roman Catholic Missionary;’ 1st ed. 1812; 2nd. ed. enlarged, Limerick, 1814; 4th ed., Dublin, 1820. It was reprinted as ‘Old


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Rh volume is probably the most illuminating criticism upon natural and divine love which Patmore (or any other modern) has given us. It is the essence of his poetic philosophy, thrown out with virile sparks of mystical insight.

There is about Coventry Patmore's work a supreme, almost an infallible, rightness of spirit: but not infrequently an extravagance and perversity of literal expression. Two explanations are at hand—the fact that much of his writing was "special pleading," and the exalted, autocratic nature of his genius. "My call is that I have seen the truth, and can speak the living words which come of having seen it," he asserted; and his shafts were driven home with the instinct of a born fighter. Yet there can be no question of the constructive value of his teaching, of the overwhelming reality with which it reveals the doctrines of the Trinity, the Incarnation, the Real Presence and the sacrament of Holy Matrimony. All his life he was, in his own words, trying "To dig again the wells which the Philistines had filled"—building up the supernatural upon the basis of natural good, bowing down before the divine weakness and nearness of God in Christ, rather than before His primal infinity. It is all symbolised in that cryptic Tomb at Lymington: the obelisk of Egypt (Nature) and the Lion of Judah, rising upon the three steps of the Trinity; the Cross, the Host, the Virgin's lilies; and for a text that stupendous promise, My covenant shall be in your flesh.

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text: The Dictionary of Australasian Biography/Braddon, Sir Edward Nicholas Coventry


text: The Dictionary of Australasian Biography/Bramston, John


text: The Dictionary of Australasian Biography/Bray, Hon. Sir John Cox


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 (1865), Chandos (1866) and Under Two Flags (1867). The list of Ouida’s subsequent works is a very long one; but it is sufficient to say that, together with Moths (1880), those already named are not only the most characteristic, but also the best. In a less dramatic genre, her Bimbi: Stories for Children (1882) may also be mentioned; but it was by her more flamboyant stories, such as Under Two Flags and Moths, that her popular success was achieved. By purely literary critics and on grounds of morality or taste Ouida’s novels may be condemned. They are generally flashy, and frequently unwholesome. It is impossible, however, to dismiss books like Chandos and Under Two Flags merely on such grounds. The emphasis given by Ouida to motives of sensual passion was combined in her with an original gift for situation and plot, and also with genuine descriptive powers which, though disfigured by inaccurate observation, literary solecisms and tawdry extravagance, enabled her at her best to construct a picturesque and powerful story. The character of “Cigarette” in Under Two Flags is full of fine touches, and this is not an isolated instance. In 1874 Ouida made her home in Florence, and many of her later novels have an Italian setting. She contributed from time to time to the magazines, and wrote vigorously on behalf of anti-vivisection and on Italian politics; but her views on these subjects were marked by characteristic violence and lack of judgment. She had made a great deal of money by her earlier books, but had spent it without thought for the morrow; and though in 1907 she was awarded a Civil List pension, she died at Viareggio in poverty on the 25th of January 1908.  OUNCE. (1) (Through O. Fr. unce, modern once, from Lat. uncia, twelfth part, of weight, of a pound, of measure, of a foot, in which sense it gives the O.Eng. ynce, inch), a unit of weight, being the twelfth part of a pound troy, ＝480 grains; in avoirdupois＝437·5 grains, of a pound. The fluid ounce is a measure of capacity; in the United Kingdom it is equivalent to an avoirdupois ounce of distilled water at 62° F.; in the United States of America it is the 128th part of the gallon, ＝ gill, ＝456·033 grains of distilled water at its maximum density (see ). (2) A name properly applied to the Felis uncia or (q.v.). It appears to have been originally used of various species of lynx, and is still sometimes the name of the Canada lynx. The word appears in O. Fr. and Ital. as once and lonce, onza and lonza respectively, and it is usually explained as being due to the confusion of the l with the article, lonce and lonza being changed to l’once or l’onza, and the l’ subsequently dropped. If this be so the word is the same as “lynx,” from the popular Lat. luncia＝lyncia, Gr. . On the other hand once and onza may be nasalized forms of yūz, the Persian name of the panther.  OUNDLE, a market-town in the Northern parliamentary division of Northamptonshire, England, 30 m. N.E. of Northampton by a branch of the London & North-Western railway. Pop. of urban district (1901) 2404. It is picturesquely situated on an eminence, two sides of which are touched by the river Nene, which here makes a deep bend. The church of St Peter is a fine building with Early English, Decorated and Perpendicular porticos, with a western tower and lofty spire. Oundle School, one of the English public schools, was founded under the will of Sir William Laxton, Lord Mayor of London (d. 1556). There are about 200 boys. The school is divided into classical and modern sides, and has exhibitions to Oxford and Cambridge universities. A second-grade school was instituted out of the foundation in 1878. Oundle has a considerable agricultural trade.

Wilfrid, archbishop of York, is said to have been buried in 711 at a monastery in Oundle (Undele) which appears to have been destroyed shortly afterwards, and was certainly not in existence at the time of the Conquest. The manor, with a market and tolls, was among the possessions confirmed in 972 by King Edgar to the abbot of Peterborough, to whom it still belonged in 1086. The market was then worth 20s. yearly and is shown by the quo warranto rolls to have been held on Saturday, the day being changed to Thursday in 1835. After the Dissolution the market was granted with the manor to John, earl of Bedford, and still belongs to the lord of the manor. The abbot of Peterborough about the 13th century confirmed to his men of Oundle freedom from tallage, “saving to himself pleas of portmanmoot and all customs pertaining to the market,” and they agreed to pay 8 marks, 12s. 11d., yearly for their privileges. The town was evidently governed by bailiffs in 1401, when the “bailiffs and good men” received a grant of pontage for the repair of the bridge called “Assheconbrigge,” but the town was never incorporated and never sent members to parliament.  OURO PRETO (“Black Gold”), a city of the state of Minas Geraes, Brazil, 336 m. by rail N. by W. of Rio de Janeiro, and about 300 m. W. of Victoria, Espirito Santo, on the eastern slope of the Serra de Espinhaço and within the drainage basin of the Rio Doce. Pop. (1890) 17,860; (1900) 11,116. Ouro Preto is connected with Miguel Burnier, on the Central of Brazil railway, by a metre-gauge line 31 m. in length. The city is built upon the lower slope of the Serra do Ouro Preto, a spur of the Espinhaço, deeply cut by ravines and divided into a number of irregular hills, up which the narrow, crooked streets are built and upon which groups of low, old-fashioned houses form each a separate nucleus. From a mining settlement the city grew as the inequalities of the site permitted. R. F. Burton (Highlands of Brazil, London, 1869) says that its shape “is that of a huge serpent, whose biggest end is about the Praça The extremities stretch two good miles, with raised convolutions The ‘streeting’ of both upper and lower town is very tangled, and the old thoroughfares, mere ‘wynds’ show how valuable once was building ground.” The rough streets are too steep and narrow for vehicles, and even riding on horseback is often difficult. Several rivulets follow the ravines and drain into the Ribeirao do Carmo, a sub-tributary of the Rio Doce. The climate is sub-tropical and humid, though the elevation (3700-3800 ft.) gives a temperate climate in winter. The days are usually hot and the nights cold, the variations in temperature being a fruitful cause of bronchial and pulmonary diseases. Ouro Preto has several historic buildings; they are of antiquated appearance and built of the simplest materials—broken stone and mortar, with an exterior covering of plaster. The more noteworthy are the old government house (now occupied by the school of mines), the legislative chambers, municipal hall and jail—all fronting on the Praça da Independencia—and elsewhere the old Casa dos Contos (afterwards the public treasury), a theatre (the oldest in Brazil, restored in 1861–1862) and a hospital. There are 15 churches in the city, some occupying the most conspicuous sites on the hills, all dating from the more prosperous days of the city’s history, but all devoid of architectural taste. Ouro Preto is the seat of the best mining school in Brazil.

The city dates from 1701, when a gold-mining settlement was established in its ravines by Antonio Dias of Taubaté. The circumstance that the gold turned black on exposure to the humid air (owing to the presence of silver) gave the name of Ouro Preto to the mountain spur and the settlement. In 1711 it became a city with the name of Villa Rica, a title justified by its size and wealth. At one period of its prosperity its population was estimated at 25,000 to 30,000. In 1720 Villa Rica became the capital of the newly created captaincy of Minas Geraes, and in 1823 the capital of the province of the same name under the empire of Dom Pedro I. When the empire was overthrown in 1889 and Minas Geraes was reorganized as a republican state, it was decided to remove the capital to a more favourable site and Bello Horizonte was chosen, but Ouro Preto remained the capital until 1898, when the new town (also called Cidade de Minas) became the seat of government. With the decay of her mining industries, Ouro Preto had become merely the political centre of the state. The removal of the capital was a serious blow, as the city has no industries to support its population and no trade of importance. The event most prominent in the history of the city was the conspiracy of 1789, in which several leading citizens were concerned, and for

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The Encyclopedia Americana (1920)/Friese, Richard

FRIESE, frē'zė, Richard, German painter: b. Gumbinnen, East Prussia, 15 Dec. 1854. He studied at Berlin, and traveled in the East, as well as northward within the Arctic Circle. He is now considered one of the best of German animal painters, and is equally successful in depicting the lion in the desert and the deer in a German forest. In 1886 he was awarded a gold medal by the Berlin Academy, of which body he was elected a member in 1892. His most famous works are ‘Lions Surprising a Sleeping Caravan’ (1884), in the Dresden Gallery; ‘On the Bredszell Moor’ (1895), in the

Königsberg Museum; ‘Elks on Field of Battle’ (1890), in the National Gallery, Berlin; ‘A Twenty-pronged Stag under Way,’ owned by Emperor William II.


text: The Dictionary of Australasian Biography/Brentnall, Hon. Frederick Thomas


text: The Dictionary of Australasian Biography/Brett, Henry


text: The Dictionary of Australasian Biography/Bride, Thomas Francis


text: The Dictionary of Australasian Biography/Brierly, Sir Oswald Walters


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The Encyclopedia Americana (1920)/German Classical School of Political Economy

GERMAN CLASSICAL SCHOOL OF POLITICAL ECONOMY. See.


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 moreover, so shaken that they never recovered their confidence to the end of the campaign. The battle of Oudenarde was not the greatest of Marlborough's victories, but it affords almost the best illustration of his military character. Contrary to all the rules of war then in vogue, he fought a piecemeal and unpremeditated battle, with his back to a river, and with wearied troops, and the event justified him. An ordinary commander would have avoided fighting altogether, but Marlborough saw beyond the material conditions and risked all on his estimate of the moral superiority of his army and of the weakness of the French leading. His conduct of the battle, once it had opened, was a model of the “partial” victory—the destruction of a part of the enemy’s forces under the eyes of the rest—which was in the 17th and 18th centuries the tactician’s ideal, and was sufficient to ensure him the reputation of being the best general of his age. But it is in virtue of having fought at all that he passes beyond the criteria of the time and becomes one of the great captains of history.  OUDINÉ, EUGÈNE ANDRÉ (1810–1887), French sculptor and medallist, was born in Paris in 1810, and devoted himself from the beginning to the medallist’s branch of sculpture, although he also excelled in monumental sculpture and portrait busts. Having carried off the grand prize for medal engraving in 1831, he had a sensational success with his “Wounded Gladiator,” which he exhibited in the same year. He subsequently occupied official posts as designer, first to the Inland Revenue Office, and then to the Mint. Among his most famous medals are that struck in commemoration of the annexation of Savoy by France, and that on the occasion of the peace of Villafranca. Other remarkable pieces are “The Apotheosis of Napoleon I.,” “The Amnesty,” “Le Duc d’Orleans,” “Bertholet,” “The Universal Exposition,” “The Second of December, 1851,” “The Establishment of the Republic,” “The Battle of Inkermann," and “Napoleon’s Tomb at the Invalides.” For the Hotel de Ville in Paris he executed fourteen bas-reliefs, which were destroyed in 1871. Of his monumental works, many are to be seen in public places in and near Paris. In the Tuileries gardens is his group of “Daphnis and Hebe”; in the Luxembourg gardens the “Queen Bertha”; at the Louvre the “Buffon”; and in the courtyard of the same palace the “Bathsheba.” A monument to General Espagne is at the Invalides, and a King Louis VIII. at Versailles. Oudine, who may be considered the father of the modern medal, died in Paris in 1887.  OUDINOT, CHARLES NICOLAS (1767–1847), duke of Reggio, marshal of France, came of a bourgeois family in Lorraine, and was born at Bar-le-duc on the 25th of April 1767. He had a passion for a military career, and served in the regiment of Medoc from 1784 to 1787, when, having no hope of promotion on account of his non-noble birth, he retired with the rank of sergeant. The Revolution changed his fortunes, and in 1792, on the outbreak of war, he was elected lieutenant-colonel of the 3rd battalion of the volunteers of the Meuse. His gallant defence of the little fort of Bitsch in the Vosges in 1792 drew attention to him; he was transferred to the regular army in November 1793, and after serving in numerous actions on the Belgian frontier he was promoted general of brigade in June 1794 for his conduct at the battle of Kaiserslautern. He continued to serve with the greatest distinction on the German frontier under Hoche, Pichegru and Moreau, and was repeatedly wounded and once (in 1795) made prisoner. He was Massena’s right hand all through the great Swiss campaign of 1799—first as a general of division, to which grade he was promoted in April, and then as chief of the staff—and won extraordinary distinction at the battle of Zürich. He was present under Masséna at the defence of Genoa, and so distinguished himself at the combat of Monzambano that Napoleon presented him with a sword of honour. He was made inspector-general of infantry, and, on the establishment of the empire, given the Grand Cross of the Legion of Honour, but was not included in the first creation of marshals. He was at this time elected a member of the chamber of deputies, but he had little time to devote to politics. He took a conspicuous part in the war of 1805 in command of the famous division of the “grenadiers Oudinot,” formed of picked troops and organized by him, with which he seized the Vienna bridges, received a wound at Hollabrünn, and delivered the decisive blow at Austerlitz. In 1806 he won the battle of Ostrolenka, and fought with resolution and success at Friedland. In 1808 he was made governor of Erfurt and count of the Empire, and in 1809, after displaying brilliant courage at Wagram, he was promoted to the rank of marshal. He was made duke of Reggio, and received a large money grant in April 1810. Oudinot administered the government of Holland from 1810 to 1812, and commanded the II. corps of the Grande Armée in the Russian campaign. He was present at Lützen and Bautzen, and when holding the independent command of the corps directed to take Berlin was defeated at Gross Beeren (see ). He was then superseded by Ney, but the mischief was too great to be repaired, and Ney was defeated at Dennewitz. Oudinot was not disgraced, however, holding important commands at Leipzig and in the campaign of 1814. On the abdication of Napoleon he rallied to the new government, and was made a peer by Louis XVIII., and, unlike many of his old comrades, he did not desert to his old master in 1815. His last active service was in the French invasion of Spain in 1823, in which he commanded a corps and was for a time governor of Madrid. He died as governor of the Invalides on the 13th of September 1847. Oudinot was not, and made no pretence of being, a great commander, but he was a great general of division. He was the beau-ideal of an infantry general, energetic, thoroughly conversant with detail, and in battle as resolute and skilful as any of the marshals of Napoleon.

Oudinot’s eldest son,, 2nd duke of Reggio (1791–1863), lieutenant-general, served through the later campaigns of Napoleon from 1809 to 1814, being in the latter year promoted major for gallant conduct. Unlike his father he was a cavalryman, and as such held command of the cavalry school at Saumur (1822–1830), and the inspector-generalcy of cavalry (1836–1848). He is chiefly known as the commander of the French expedition which besieged and took Rome in 1840 and re-established the temporal power of the pope. After the coup d’état of the 2nd of December 1851, in resistance to which he took a prominent part, he retired from military and political life, dying at Paris on the 7th of June 1863.

 OUGHTRED, WILLIAM (fl. 1575–1660), English mathematician, was born at Eton, and educated there and at King’s College, Cambridge, of which he became fellow. Being admitted to holy orders, he left the university about 1603, and was presented to the rectory of Aldbury, near Guildford in Surrey; and about 1628 he was appointed by the earl of Arundel to instruct his son in mathematics. He corresponded with some of the most eminent scholars of his time on mathematical subjects; and his house was generally full of pupils from all quarters. It is said that he expired in a sudden transport of joy upon hearing the news of the vote at Westminster for the restoration of Charles II.

 OUIDA, the pen name—derived from a childish attempt to pronounce “Louisa”—of Maria Louise [de la] Ramée (1839–1908), English novelist, born at Bury St Edmunds, where her birth was registered on the 7th of January 1839. Her father, Louis Ramée, was French, and her mother, Susan Sutton, English. At an early age she went to live in London, and there began to contribute to the New Monthly and Bentley’s Magazine. In 1860 her first story, afterwards republished as Held in Bondage (1863), appeared in the New Monthly under the title of Granville de Vigne, and this was followed in quick succession by Strathmore

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The Encyclopedia Americana (1920)/German Commercial Colleges

GERMAN COMMERCIAL COLLEGES. See.


text:
The Encyclopedia Americana (1920)/German East Africa

GERMAN EAST AFRICA, the largest German colonial possession, extending from lat. 1° to about 11° 41' S., and from long. 29° to 40° 40' E, acquired between 1885-90. It has a coast line of 620 miles and lies between British East Africa, Indian Ocean, Portuguese East Africa, Rhodesia, Kongo Free State and the British Sudan. The area is 384,000 square miles. The German Empire is represented by an imperial governor, who appoints a council of five in each of nine communes. The region produces almost every kind of tropical fruit, fibres, sugar, tea, copra, vanilla, rubber, cotton, cinchona, etc., and cattle rearing is extensively carried on. The chief seaports are Dar-es-Salaam (pop. 13,000); Bagamoyo (pop. 14,000); Saadani, Pangani, Kilwa (pop. 10,000 each), and several smaller towns. Fine roads have been built and two railroads are operated. Tanga to New Moshi, 220 miles, and Dar-es-Salaam to Ujiji, 780 miles. There are 51 post offices, 34 telegraph stations, and wireless stations at Dar-es-Salaam, Muansa and Bukoba. The native population, chiefly Banhi tribes, is 7,659,900; foreign colored, Arabs, Syrians and Loanese, 14,900; and white, 5,340, of whom 4,100 were Germans. Attacked by South African and British forces under General Smuts, from the north, and by Belgian and Portuguese from the south and west in 1917, the colony came under the control of the Allied nations.


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The Encyclopedia Americana (1920)/German Empire

GERMAN EMPIRE. See.


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The Encyclopedia Americana (1920)/German Furniture

GERMAN FURNITURE. See .


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The Encyclopedia Americana (1920)/German Ivy

GERMAN IVY (Gynasys cordifolia or Senecio scandens), a creeping plant of the Compositæ family, with fleshy light-green leaves. It is commonly grown as a house plant.


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 of a vast nave of eleven bays, entered by a narthex, with a transept and short apsidal choir. (It may be remarked that the eastern limb in all unaltered Cistercian churches is remarkably short, and usually square.) To the east of each limb of the transept are two square chapels, divided according to Cistercian rule by solid walls. Nine radiating chapels, similarly divided, surround the apse. The stalls of the monks, forming the ritual choir, occupy the four eastern bays of the nave. There was a second range of stalls in the extreme western bays of the nave for the fratres conversi, or lay brothers. To the south of the church, so as to secure as much sun as possible, the cloister was invariably placed, except when local reasons forbade it. Round the cloister (B) were ranged the buildings connected with the monks’ daily life. The chapter-house (C) always opened out of the east walk of the cloister in a line with the south transept. In Cistercian houses this was quadrangular, and was divided by pillars and arches into two or three aisles. Between it and the transept we find the sacristy (X), and a small book-room (Y), armariolum, where the brothers deposited the volumes borrowed from the library. On the other side of the chapter-house, to the south, is a passage (D) communicating with the courts and buildings beyond. This was sometimes known as the parlour, colloquii locus, the monks having the privilege of conversation here. Here also, when discipline became relaxed, traders, who had the liberty of admission, were allowed to display their goods. Beyond this we often find the calefactorium or day-room—an apartment warmed by flues beneath the pavement, where the brethren, half frozen during the night offices, betook themselves after the conclusion of lauds, to gain a little warmth, grease their sandals and get themselves ready for the work of the day. In the plan before us this apartment (E) opens from the south cloister walk, adjoining the refectory. The place usually assigned to it is occupied by the vaulted substructure of the dormitory (Z). The dormitory, as a rule, was placed on the east side of the cloister, running over the calefactory and chapter-house, and joined the south transept, where a flight of steps admitted the brethren into the church for nocturnal services. Opening out of the dormitory was always the necessarium, planned with the greatest regard to health and cleanliness, a water-course invariably running from end to end. The refectory opens out of the south cloister at G. The position of the refectory is usually a marked point of difference between Benedictine and Cistercian abbeys. In the former, as at Canterbury, the refectory ran east and west parallel to the nave of the church, on the side of the cloister farthest removed from it. In the Cistercian monasteries, to keep the noise and smell of dinner still farther away from the sacred building, the refectory was built north and south, at right angles to the axis of the church. It was often divided, sometimes into two, sometimes, as here, into three aisles. Outside the refectory door, in the cloister, was the lavatory, where the monks washed their hands at dinner-time. The buildings belonging to the material life of the monks lay near the refectory, as far as possible from the church, to the S.W. With a distinct entrance from the outer court was the kitchen court (F), with its buttery, scullery and larder, and the important adjunct of a stream of running water. Farther to the west, projecting beyond the line of the west front of the church, were vast vaulted apartments (SS), serving as cellars and storehouses, above which was the dormitory of the conversi. Detached from these, and separated entirely from the monastic buildings, were various workshops, which convenience required to be banished to the outer precincts, a saw-mill and oil-mill (UU) turned by water, and a currier’s shop (V), where the sandals and leathern girdles of the monks were made and repaired.

Returning to the cloister, a vaulted passage admitted to the small cloister (I), opening from the north side of which were eight small cells, assigned to the scribes employed in copying works for the library, which was placed in the upper story, accessible by a turret staircase. To the south of the small cloister a long hall will be noticed. This was a lecture-hall, or rather a hall for the religious disputations customary among the Cistercians. From this cloister opened the infirmary (K), with its hall, chapel, cells, blood-letting house and other dependencies. At the eastern verge of the vast group of buildings we find the novices’ lodgings (L), with a third cloister near the novices’ quarters and the original guest-house (M). Detached from the great mass of the monastic edifices was the original abbot’s house (N), with its dining-hall (P). Closely adjoining to this, so that the eye of the father of the whole establishment should be constantly over those who stood the most in need of his watchful care,—those who were training for the monastic life, and those who had worn themselves out in its duties,—was a fourth cloister (O), with annexed buildings, devoted to the aged and infirm members of the establishment. The cemetery, the last resting-place of the brethren, lay to the north side of the nave of the church (H).

It will be seen from the above account that the arrangement of a Cistercian monastery was in accordance with a clearly defined system, and admirably adapted to its purpose. The base court nearest to the outer wall contained the buildings belonging to the functions of the body as agriculturists and employers of labour. Advancing into the inner court, the buildings devoted to hospitality are found close to the entrance; while those connected with the supply of the material wants of the brethren,—the kitchen, cellars, &c.,—form a court of themselves outside the cloister and quite detached from the church. The church refectory, dormitory and other buildings belonging to the professional life of the brethren surround the great cloister. The small cloister beyond, with its scribes’ cells, library, hall for disputations, &c., is the centre of the literary life of the community. The requirements of sickness and old age are carefully provided for in the infirmary cloister and that for the aged and infirm members of the establishment. The same group contains the quarters of the novices.

This stereotyped arrangement is further shown by the illustration of the mother establishment of Citeaux. A cross (A), planted on the high road, directs travellers to the gate of the monastery, reached by an avenue of trees. On one side of the gate-house (B) is a long building (C), probably the almonry, with a dormitory above for the lower class of guests. On the other side is a chapel (D). As soon as the porter heard a stranger knock at the gate, he rose, saying, Deo gratias, the opportunity for the exercise of hospitality being regarded as a cause for thankfulness. On opening the door he welcomed the new arrival with a blessing—Benedicite. He fell on his knees before him, and then went to inform the abbot. However important the abbot’s occupations might be, he at once hastened to receive him whom heaven had sent. He also threw himself at his guest’s feet, and conducted him to the chapel (D) purposely built close to the gate. After a short prayer, the abbot committed the guest to the care of the brother hospitaller, whose duty it was to provide for his wants and conduct the beast on which he

title: Page:EB1911 - Volume 01.djvu/48


text:
Page:The complete poems of Emily Bronte.djvu/246

190 LV

yesterday at early dawn

I watched the falling snow;

A drearier scene on winter morn

Was never stretched below.

I could not see the mountains round,

But I knew by the wind's wild roar,

How every drift in their glens profound

Was deepening ever more.

And then I thought of Ula's bowers,

Beyond the southern sea,

Her tropic prairies bright with flowers,

And rivers wandering free.

I thought of many a happy day

Spent in her Eden Isle

With my dear comrades young and gay,

All scattered now so far away,

But not forgot the while!

Who, that has breathed that heavenly air,

To northern climes would come,

To Gondal's mists and moorlands drear,

And sleet and frozen gloom?


text:
Page:The complete poems of Emily Bronte.djvu/247

Rh Spring brings the swallow and the lark,

But what will winter bring?

Its twilight hours and evenings dark

To match the gift of spring?

No, look with me o'er that swollen main;

If my spirit's eye can see,

There are brave ships floating back again

That no calm southern port can chain

From Gondal's stormy sea.

Oh! how the hearts of voyagers beat

To feel the frost-wind blow!

What follows in Ula's garden sweet

Is worth one flake of snow.

The blast which almost rends their sail

Is welcome as a friend;

It brings them home, that thundering gale,

Home to their journey's end;

Home to our souls whose wearying sighs

Lament their absence drear;

And oh, how bright even winter skies

Would shine if they were here!


text:
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192 LVI


text:
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Rh LXIV


text:
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222 LXVI


text: Dictionary of National Biography, 1885-1900/Cowper, William (1568-1619)


text:
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Rh LXVII


text:
Translation:Shulchan Aruch/Orach Chaim/513

The Laws of an Egg Laid on a Holiday

דין ביצה שנולדה ביום טוב

Paragraph 1 - It is forbidden to touch an egg born on a holiday (meaning to move it) (Mordechai the beginning of Beitzah and chapter "Kol HaKelim"), and how much more so is it forbidden ot eat it. If it gets mixed up, even in a thousand [other eggs], they are all forbidden.

סעיף א - ביצה שנולדה ביום טוב אסור לגע בה. (דהינו לטלטלה) (מרדכי ריש ביצה ופרק כל הכלים), וכל שכן שלא לאכלה. ואם נתערבה אפלו באלף, כלן אסורות.

Paragraph 2 - If it is doubtful whether it was laid on a holiday or a weekday, it is forbidden.

סעיף ב - ספק אם נולדה ביום טוב או בחל, אסורה.

Paragraph 3 - If an egg born on a holiday is cooked by mistake with meat and other cooked things and it constitutes less than one sixtieth of the dish, all is allowed besides the egg. However, if the dish was whitened by the egg or something similar, because it changed the appearance and the taste, it is not nullified.

סעיף ג - ביצה שנולדה ביום טוב שנתבשלה בשוגג עם בשר ותבשיל, אם יש ששים כנגדו הכל מתר חוץ מן הביצה, אבל אם לבנו בו התבשיל וכיוצא בזה, מידי דלחזותא וטעמא עביד, לא בטיל.

Paragraph 4 - It is permitted to put a dish on top of it so that it will not break as long as the dish does not touch it.

סעיף ד - מתר לכפות עליה כלי כדי שלא תשבר, ובלבד שלא יגע בה הכלי.

Paragraph 5 - If it is born on the first day of the holiday, it is permitted on the second day of the holiday in the Diaspora. However, on the two holy days of Rosh Hashana or a Shabbat adjacent to a holiday, an egg born on one day is still forbidden on the other day. Rem"a: If a holiday falls on a Sunday and a Monday and [an egg] is born on the Shabbat beforehand, it is allowed on the second day of the holiday (Mahari"l).

סעיף ה - אם נולדה ביום טוב ראשון, מתרת ביום טוב שני בשני ימים טובים של גליות, אבל בשני ימים טובים של ראש השנה וכן בשבת ויום טוב הסמוכים זה לזה נולדה בזה אסורה בזה. הגה: ואם יום טוב ביום א' ב' ונולדה בשבת שלפניהם מתר ביום ב' של גליות (מהרי"ל).

Paragraph 6 - An egg whose majority emerged before the holiday and then returned and afterwards was laid on the holiday is permitted. Therefore, even if one checked the chicken's nest before the holiday right before nightfall and did not find any eggs in it and the next day woke up to find an egg, it is permitted, because chickens do not lay eggs at night and we assume that yesterday most of it emerged and then returned. This is assuming there is a male rooster less than sixty houses away without a non-bridged river separating the two; otherwise, it would be possible for the hen to lay eggs at night and [the egg] would be forbidden. But if one did not check [for eggs] before the holiday, even if there is no rooster around, it is allowed, because we assume that it was laid yesterday, and without a rooster, most hens lay eggs during the day. Therefore, it is permitted to take eggs from a non-Jew on the first night of the holiday, because we assume that they were laid before the holiday. This is also true on the second night of the Diasporean two-day holiday, but not on the second day of Rosh Hashana and not on the holiday night that is after a Shabbat. Rem"a: If a non-Jew brings eggs on a holiday and swears that they were born yesterday, we can rely on him (Mordechai the beginning of Beitzah). This only applies to a holiday that falls in the middle of the week, but on a holiday that falls on Sunday when we worry that it was born on Shabbat, constituting a Torah prohibition on the holiday, we do not trust the non-Jew. This only applies to the first day of the holiday, but on the second day even of Rosh Hashana, we trust him, because the [prohibition] is only rabbinic (Trumat Hadeshen chapter 79).

סעיף ו - ביצה שיצאה רבה מערב יום טוב וחזרה ואחר כך נולדה ביום טוב, מתרת. לפיכך אפלו בדק בקנה של תרנגלת ערב יום טוב סמוך לחשכה ולא מצא בה ביצה ולמחר השכים ומצא בה ביצה, מתרת, שתרנגלת אינה יולדת בלילה ואנו תולין שמאתמול יצה רבה וחזר, והוא שיש תרנגול זכר תוך ס' בתים ואינו מפסיק נהר שאין בו גשר, שאם לא כן אפשר שתלד בלילה ואסור, אבל אם לא בדק מערב יום טוב, אפלו ליכא זכר בהדה שריא, שאנו תולים שמאתמול נולדה, ובלא זכר רבן יולדות ביום, לפיכך מתר לקח ביצים מן האינו יהודי בליל ראשון של יום טוב, דתלינן שמערב יום טוב נולדו, וכן בליל שני של שני ימים טובים של גליות, אבל לא בליל שני של ראש השנה ולא בליל יום טוב שאחר השבת. הגה: ואינו יהודי המביא ביצים ביום טוב ראשון ומסיח לפי תמו שנולדו מאתמול, מתר לסמך עליו, (מרדכי ריש ביצה) ודוקא ביום טוב שחל באמצע השבוע, אבל ביום טוב שחל באחד בשבת שאז יש לחוש שמא נולדה בשבת ואסור מדאורייתא ביום טוב, אין אינו יהודי מסיח לפי תמו נאמן, ודוקא ביום טוב ראשון, אבל ביום טוב שני אפלו ראש השנה נאמן, דאינו אלא דרבנן (תרומת הדשן סימן ע"ט).

Paragraph 7 - If one slaughters a chicken and finds finished eggs inside, [the eggs are] permitted, even on a holiday that falls after Shabbat.

סעיף ז - השוחט תרנגולת ומצא בה ביצים גמורות מתרות, ואפלו ביום טוב שלאחר שבת.

Paragraph 8 - A chick born on a holiday is forbidden. If it is born on Shabbat, it is forbidden on the holiday afterwards.

סעיף ח - אפרוח שנולד ביום טוב אסור ואם נולד בשבת, אסור יום טוב שלאחריו.

 * }


text: The New Student's Reference Work/Marsh, George Perkins


text: America Can't Quit

title: America Can't Quit


text: The New Student's Reference Work/Marshall, Thomas Riley


text: Index:Marx - Revolution and Counter-revolution.djvu


text: Page:Marx - Revolution and Counter-revolution.djvu/16


text: The New Student's Reference Work/Marshall, John


text:
Page:The Daughters of England.djvu/104

Rh When the character of an individual is deeply imbued with poetic feeling, there is a corresponding disposition to look beyond the dull realities of common life, to the ideal relation of things, as they connect themselves with our passions and feelings, or with the previous impressions we have received of loveliness or grandeur, repose or excitement, harmony or beauty, in the universe around us. This disposition, it must be granted, has been, in some instances, a formidable obstacle to the even tenor of the wise man's walk on earth; but let us not, while solicitous to avoid the abuse of poetic feeling, rush into the opposite excess of neglecting this high and heaven-born principle altogether.

It is the taste of the present times to invest the material with an immeasurable extent of importance beyond the ideal. It is the tendency of modern education to instil into the youthful mind the necessity of knowing, rather than the advantage of feeling. And, to a certain extent, "knowledge is power;" but neither is knowledge all that we live for, nor power all that we enjoy. There are deep mysteries in the book of nature which all can feel, but none will ever understand, until the veil of mortality shall be withdrawn. There are stirrings in the heart of man which constitute the very essence of his being, and which power can neither satisfy nor subdue. Yet this mystery reveals more truly than the clearest proofs, or mightiest deductions of science, that a master-hand has been for ages, and is still at work, above, beneath, and around us; and this moving principle is for ever reminding us, that, in our nature, we inherit the germs of a future existence, over which time has no influence, and the grave no victory.

If, then, for man it be absolutely necessary that he should sacrifice the poetry of his nature for the realities of material

title: Page:The Daughters of England.djvu/104


text:
Page:Marx - Revolution and Counter-revolution.djvu/17

25, 1851. first act of the revolutionary drama on the continent of Europe has closed. The “powers that were” before the hurricane of 1848 are again the “powers that be,” and the more or less popular rulers of a day, provisional governors, triumvirs, dictators, with their tail of representatives, civil commissioners, military commissioners, prefects, judges, generals, officers, and soldiers, are thrown upon foreign shores, and “transported beyond the seas” to England or America, there to form new governments in partibus infidelium, European committees, central committees, national committees, and to announce their advent with proclamations quite as solemn as those of any less imaginary potentates.


text: The New Student's Reference Work/Marshalltown


text:
Page:The Daughters of England.djvu/105

94 and animal existence, for woman there is no excuse—for woman, whose whole life, from the cradle to the grave, is one of feeling, rather than of action; whose highest duty is so often to suffer, and be still; whose deepest enjoyments are all relative; who has nothing, and is nothing, of herself; whose experience, if unparticipated, is a total blank; yet, whose world of interest is wide as the realm of humanity, boundless as the ocean of life, and enduring as eternity! For woman, who, in her inexhaustible sympathies, can live only in the existence of another, and whose very smiles and tears are not exclusively her own—for woman to cast away the love of poetry, is to pervert from their natural course the sweetest and loveliest tendencies of a truly feminine mind, to destroy the brightest charm which can adorn her intellectual character, to blight the fairest rose in her wreath of youthful beauty.

A woman without poetry, is like a landscape without sunshine. We see every object as distinctly as when the sunshine is upon it; but the beauty of the whole is wanting—the atmospheric tints, the harmony of earth and sky, we look for in vain; and we feel that though the actual substance of hill and dale, of wood and water, are the same, the spirituality of the scene is gone.

A woman without poetry! The idea is a paradox; for what single subject has ever been found so fraught with poetical associations, as woman herself? "Woman, with her beauty, and grace, and gentleness, and fulness of feeling, and depth of affection, and her blushes of purity, and the tones and looks which only a mother's heart can inspire."

The little encouragement which poetry meets with in the present day, arises, I imagine, out of its supposed opposition to utility; and, certainly, if to eat and to drink, to dress as well or better than our neighbours, and to amass

title: Page:The Daughters of England.djvu/105


text:
Page:Marx - Revolution and Counter-revolution.djvu/18

14 A more signal defeat than that undergone by the continental revolutionary party—or rather parties—upon all points of the line of battle, cannot be imagined. But what of that? Has not the struggle of the British middle classes for their social and political supremacy embraced forty-eight, that of the French middle classes forty years of unexampled struggles? And was their triumph ever nearer than at the very moment when restored monarchy thought itself more firmly settled than ever? The times of that superstition which attributed revolutions to the ill-will of a few agitators have long passed away. Everyone knows nowadays that wherever there is a revolutionary convulsion, there must be some social want in the background, which is prevented, by outworn institutions, from satisfying itself. The want may not yet be felt as strongly, as generally, as might ensure immediate success; but every attempt at forcible repression will only bring it forth stronger and stronger, until it bursts its fetters. If, then, we have been beaten, we have nothing else to do but to begin again from the beginning. And, fortunately, the probably very short interval of rest which is allowed us between the close of the first and the beginning of the second act of the movement, gives us time for a very necessary piece of work: the study of the causes that necessitated both the late outbreak and its defeat; causes that are not to be sought for in the accidental efforts, talents, faults, errors, or treacheries of some of the leaders, but in the general social state and conditions


text:
Page:The Daughters of England.djvu/106

Rh a fortune in the shortest possible space of time, be the highest aim of our existence, then the less we have to do with poetry the better. But may we not be mistaken in the ideas we habitually attach to the word utility? There is a utility of material, and another of immaterial things. There is a utility in calculating our bodily wants, and our resources, and in regulating our personal efforts in proportion to both; but there is a higher utility in sometimes setting the mind free, like a bird that has been caged, to spread its wings, and soar into the ethereal world. There is a higher utility in sometimes pausing to feel the power which is in the immortal spirit to search out the principle of beauty, whether it bursts upon us with the dawn of rosy morning, or walks at gorgeous noon across the hills and valleys, or lies at evening's dewy close, enshrined within a folded flower.

It is good, and therefore it must be useful, to see and to feel that the all-wise Creator has set the stamp of degradation only upon those things which perish in the using; but that all those which enlarge and elevate the soul, all which afford us the highest and purest enjoyment, from the loftiest range of sublimity, to the softest emotions of tenderness and love, are, and must be, immortal. Yes, the mountains may be overthrown, and the heavens themselves may melt away, but all the ideas with which they inspired us—their vastness and their grandeur, will remain. Every flower might fade from the garden of earth, but would beauty, as an essence, therefore cease to exist? Even love might fail us here. Alas! how often does it fail us at our utmost need! But the principle of love is the same; and there is no human heart so callous as not to respond to the language of the poet, when he says—

title: Page:The Daughters of England.djvu/106


text: The New Student's Reference Work/Marshmallow


text: The New Student's Reference Work/Marston Moor


text:
Page:The Daughters of England.djvu/107

96 {| align=center style="font-size:smaller" From heaven it came, to heaven returneth; Too oft on earth a troubled guest, At times deceived, at times opprest, It here is tried and purified, And hath in heaven its perfect rest; It soweth here with toil and care, But the harvest-time of love is there."
 * Its holy flame for ever burneth,
 * }

All these ideas are excited, and all these impressions are made upon the mind through the medium of poetry. By poetry, I do not mean that vain babbling in rhyme, which finds no echo, either in the understanding or the heart. By poetry, I mean that ethereal fire, which touched not the lips only, but the soul of Milton, when he sung of

and which has inspired all who ever walked the same enchanted ground, from the father of poetry himself, down to

Thousands have felt this principle of poetry within them, who yet have never learned to lisp in numbers; and perhaps they are the wisest of their class, for they have thus the full enjoyment which poetic feeling affords, without the disappointment which so frequently attends upon the efforts of those who venture to commit themselves in verse.

Men of business, whose hearts and minds are buried in their bales of goods, and who know no relaxation from the office or the counter, except what the daily newspaper affords, are apt to conclude that poetry does nothing for them; because it never keeps their accounts, prepares their dinner, nor takes charge of their domestic affairs. Now, though I should be the last person to recommend poetry as a substitute for household economy, or to put even the

title: Page:The Daughters of England.djvu/107


text:
Page:The Daughters of England.djvu/108

Rh brightest emanations of genius in the place of domestic duty, I do not see why the two should not exist together; nor am I quite convinced that, although a vast proportion of mankind have lost their relish for poetry, it would not in reality be better for them to be convinced by their companions of the gentler sex, that poetry, so far from being incompatible with social or domestic comfort, is capable of being associated with every rational and lawful enjoyment.

Yes, it is better for every one to have their minds elevated, rather than degraded—raised up to a participation in thoughts and feelings in which angels might take a part, rather than chained down to the grovelling cares of mere corporeal existence; and never do we feel more happy, than when, in the performance of any necessary avocation, we look beyond the gross material on which we are employed to those relations of thought and feeling, that connect the act of duty which occupies our hands with some being we love, that teach us to realize, while thus engaged, the smile of gratitude which is to constitute our reward, or the real benefit that act will be the means of conferring, even when no gratitude is there.

What man of cultivated mind, who has ever tried the experiment, would choose to live with a woman, whose whole soul was absorbed in the strife, the tumult, the perpetual discord which constant occupation in the midst of material things so inevitably produces; rather than with one whose attention, equally alive to practical duties, had a world of deeper feeling in her "heart of hearts," with which no selfish, worldly, or vulgar thoughts could mingle?

It is not because we love poetry, that we must be always reading, quoting, or composing it. Far otherwise. For that bad taste, which would thus abuse and misapply so sacred a gift, is the very opposite of poetical. The love of poetry, or, in other words, the experience of deep poetic

title: Page:The Daughters of England.djvu/108


text:
Page:The Daughters of England.djvu/109

98 feeling, is rather a principle, which, while it inspires the love of beauty in general, forgets not the beauty of fitness and order; and therefore can never sanction that which is grotesque or out of place. It teaches us, that nothing which offends the feelings of others can be estimable or praiseworthy in ourselves; for it is only in reference to her association with others, that woman can be in herself poetical. She may even nil a book with poetry, and not be poetical in her own character; because she may at the same time be selfish, vain, and worldly-minded.

To have the mind so embued with poetic feeling that it shall operate as a charm upon herself and others, woman must be lifted out of self, she must see in everything material a relation, an essence, and an end, beyond its practical utility. She must regard the little envyings, bickerings, and disputes about common things, only as weeds in the pleasant garden of life, bearing no comparison in importance with the loveliness of its flowers. She must forget even her own personal attractions, in her deep sense of the beauty of the whole created universe, and she must lose the very voice of flattery to herself, in her own intense admiration of what is excellent in others.

This it is to be poetical; and I ask again, whether it is not good, in these practical and busy times, that the Daughters of England should make a fresh effort to retain that high-toned spirituality of character, which has ever been the proudest distinction of their sex, in order that they may possess that influence over the minds of men, which the intellectual and the refined alone are capable of maintaining?

Let them look for a moment at the condition of woman wherever this high tone of character has been wanting, where she has been identified merely with material things, and, as a necessary consequence, regarded as a soulless and degraded being, essential to society only in her ministration

title: Page:The Daughters of England.djvu/109


text:
Page:The Daughters of England.djvu/110

Rh to the general good of man. But we close the scene ere it is fully unfolded. The Daughters of England must feel within themselves that a higher and a nobler destiny is theirs.

title: Page:The Daughters of England.djvu/110


text:
Page:A Set of Six.djvu/289

 "Vedi Napoli e poi mori."

first time we got into conversation was in the National Museum in Naples, in the rooms on the ground floor containing the famous collection of bronzes from Herculaneum and Pompeii: that marvellous legacy of antique art whose delicate perfection has been preserved for us by the catastrophic fury of a volcano.

He addressed me first, over the celebrated Resting Hermes which we had been looking at side by side. He said the right things about that wholly admirable piece. Nothing profound. His taste was natural rather than cultivated. He had obviously seen many fine things in his life and appreciated them: but he had no jargon of a dilettante or the connoisseur. A hateful tribe. He spoke like a fairly intelligent man of the world, a perfectly unaffected gentleman.

We had known each other by sight for some few days past. Staying in the same hotel—good, but not extravagantly up to date—I had noticed him in the vestibule going in and out. I judged he was an old and valued client. The bow of the hotel-keeper was cordial in its deference, and he acknowledged it with familiar courtesy. For the servants he was Il Conde. There was some squabble over a man's parasol—yellow silk with white lining sort of thing—the waiters had discovered abandoned outside the dining-room door. Our gold-laced door-keeper recognized it and I heard him

title: Page:A Set of Six.djvu/289


text: The Daughters of England/Chapter V

title: The Daughters of England/Chapter V


text: The New Student's Reference Work/Marston, Philip Bourke


text:
Page:The Daughters of England.djvu/111

the cursory survey we have now taken of what may properly be called the intellectual groundwork of the female character, our attention has been directed not only to those scholastic attainments which are generally comprehended in a good education, but to that general knowledge, which can only be acquired by after-study, by observation, by reading, and by association with good society.

All these, however, are but the materials of character, materials altogether useless, and sometimes worse than useless, without the operation of a master-power to select, improve, and turn them to the best account. With men, this power is most frequently self-interest—with women it is that bias of feeling towards what they are most inclined to love, which is generally recognized under the name of taste; and both these principles begin to exercise their influence long before the mind has attained any high degree of intellectual cultivation, and long before we are aware of our own motives. I have called this principle in woman, taste, because so far as it is biassed by the affections, taste involves a moral; and it is a peculiar feature in the female character, that few things are esteemed which do not recommend themselves in some way or other to the affections. Thus, women are often said to be deficient in judgment, simply from this reason, that judgment is the faculty by which we are enabled to decide what is intrinsically best, while taste only influences us so far as to choose what is most agreeable to our own feelings.

title: Page:The Daughters of England.djvu/111


text:
Page:Life of Octavia Hill as told in her letters.djvu/127

 After that we spoke about poetry. He does not think anyone but a great poet, who gives up his life to it, should attempt to write any. He says there is always a good deal of vanity in it; and it spoils one's ear for good poetry to compose bad. Mama had been speaking of our poetry; Ruskin asked Andy to repeat some, saying it would be very pretty of her to do so, after all he had been saying against it. She did so, and I think he was pleased with it, and the more so when he heard it had taken a long time to write. He said that he could not judge of it by hearing it in that way, and he should like a copy.

Ockey is drawing at Marlboro' House, and Ruskin is at work in another room; so he comes up once or twice to look at her work.

January 5th, 1858.

I am very glad you and your sisters and friend enjoyed the pictures, and that you see how beautiful they are. They are quite infinite. I cannot understand how any human work can possess so much of the inexhaustibleness of nature.

Do not be sorry that you cannot see beautiful places at present. The first sensation is a thing to look forward to with hope. It cannot be had twice—it does not not much matter whether it comes sooner or later.

My lecture is at Kensington on the 13th of this month. If you find difficulties in getting admission, write to me, and I will get you a ticket or two.

I send you a new etching, and the print finished.


text: Appletons' Cyclopædia of American Biography/Thomas, Isaiah


text:
Page:Life of Octavia Hill as told in her letters.djvu/128

 I only want the etching copied, but thought you would like to see how Turner prepares in it for his light and shade.

Yours always most truly,

Kind regards to Mama, Miranda, and Minnie.

That story about the Fisherman always puzzled me sadly to know who the Fish was. How could he do so many things for the Fisherman?

Florence, January 9th, 1858.

I have spent an evening with Mrs. Browning. I will tell you all about it; but first I must say how delighted I am with her. I felt from the first minute how simpatica she was to me, a woman one could love dearly and admire. Last Tuesday B. met Browning (who is always very friendly), and he said "Will you come and take tea with us to-morrow night?" Of course she accepted, and I was most delighted. Accordingly the next evening we went. As we went in, I felt so excited; it is so long that I have wanted to see her, and I said to myself that I should be disappointed. Mr. Browning came forward cordially to welcome us; and then came Mrs. Browning. She is very short indeed; but one does not observe the shortness. She has long black curls, and large eyes; one can hardly say what colour; in some lights they look a beautiful brown; in others a dark grey; as for the other features they are not pretty; in fact I suppose she would not be considered at all pretty; but to me


text:
Page:Life of Octavia Hill as told in her letters.djvu/129

 she is a great deal more. She shook hands very kindly and made me sit on the sofa by her. There was also Mrs. Jameson. She is quite an old lady with mild blue eyes. There was also Mr. Tennyson, Alfred Tennyson's brother. There was a good deal of small talk, and there was a discussion about places. Mrs. Jameson asked a good deal about Viareggio. At last the conversation turned towards England. It is evident neither Mrs. Browning nor her husband like England much.

She began abusing it, saying she always felt so downcast when there, that the sky felt as if it was falling down, and the rooms were so small; she finished by saying, "I do not sympathise with those who have yearnings after England." Then she turned to me and said, "Perhaps you can tell me something about yearnings after England. Do you yearn after it?" "Oh yes," I said, "very much indeed; I love England, and would not live out of it for long for anything." "Why not?" said Mrs. Jameson in her quiet yet energetic way. So I said, "Firstly Mama and all my sisters are there," and I was going to say more, when other visitors were announced and there was a general stir. Mrs. Browning said to me, with a very sweet smile, "I am sure it is a very good reason." … There was a great deal of very interesting conversation about women, with regard to their right to property when married. Mrs. Jameson was very energetic about it, though I did not think her reasoning was good; also Mrs. Browning talked very nicely about it; but I could not hear all that she said, because I had changed places, and was not near her; and she has such a small voice, that it is difficult to hear what she says. They wanted to get Mr. Browning to sign a petition to Parliament, showing the injustice done to women, according to the


text: Dictionary of National Biography, 1885-1900/Burnet, Alexander


text:
Translation:Shulchan Aruch/Orach Chaim/514

One Should Not Extinguish on a Holiday

שלא לכבות ביום טוב

Paragraph 1 - It is forbidden to extinguish a flame on a holiday even if one sees his house burning if there is no fatal danger. We do not extinguish a piece of wood even to avoid smoking up the house or the pot or in order to have marital relations. Rem"a: ''There are some who say that this only applies when one can save his pot of food without extingushing, but if it is impossible to save or cook the pot without extinguishing, it is permitted to extinguish (the Ros"h and the Mordechai and the Ra"n chapter 2 of Beitzah and the Rashb"a and the Tur), and this is right. Regarding the house, if the house burning will cause him to have no place to eat and thus lose his meal, it is permitted to extinguish. However, if he has another house and can eat there, it is forbidden to extinguish just because of financial loss (Beit Yosef in the name of Orchot Hayim).''

סעיף א - אסור לכבות דלקה ביום טוב אפלו אם רואה ביתו שנשרף, אם אין שם סכנת נפשות ואין מכבין הבקעת ואפלו כדי שלא יתעשן הבית או הקדרה או כדי לשמש מטתו. הגה: ויש אומרים דוקא אם אפשר להציל קדרה בלא כבוי, אבל אם אי אפשר להציל או לבשל הקדרה בענין אחר רק שיכבה, מתר לכבות (הרא"ש ומרדכי ור"ן פרק ב' דביצה ורשב"א וטור), וכן נראה לי עיקר. וכן בבית אם ישרף הבית לא יהיה לו מקום לאכל שם ויפסיד סעדתו, מתר לכבות, אבל אם יש לו בית אחר לאכל שם אסור לכבות משום הפסד ממנו (בית יוסף בשם ארחות חיים).

Paragraph 2 - Tilting the candle in order to separate the oil from the wick is considered extinguishing and is forbidden. It is similarly forbidden to remove a wick from a lit candle even to put it in a different candle, because when he removes it, it goes out immediately. Rem"a: It is permitted to add wicks to a lit candle so that it will burn a lot and go out soon (Ra"n chapter "Ein Tzadin").

סעיף ב - להטות הנר כדי להרחיק השמן מן הפתילה, חשיב כבוי ואסור, וכן אסור לקח פתילה מנר הדלוק אפלו לתנה בנר אחר, שהרי כשמוציאה מיד הוא מכבה אותה. הגה: ומתר להוסיף פתילות לנר דולק כדי שיבעיר הרבה ויכבה במהרה (ר"ן פרק אין צדין).

Paragraph 3 - If one wants to light a wax candle on a holiday but does not want it burn completely, he can put something around it before lighting it that will prevent it from burning completely by putting the flame out it when it gets there. Rem"a: Some allow cutting a wax candle with fire, meaning lighting a candle under it to shorten it, and such is the practice, but [cutting] with a knife is forbidden (Hagahot Maimoni chapter 4 and Hagahot Ashri and Mordechai and Tosafot chapter 2 of Beitzah). It is permitted to put a candle where there is wind so that it will go out, but it is forbidden to put it there if there is already wind blowing (Mahari"l).

סעיף ג - נר של שעוה שרוצה להדליקו ביום טוב וחס עליו שלא ישרף כלו, יכול לתן סביבו קדם שידליקנו דבר המונע מלשרף בענין שיכבה כשיגיע שם. הגה: ויש מתירין לחתך נר של שעוה באור, דהינו שמדליקים גם למטה כדי לקצרה וכן נוהגין, אבל על ידי סכין אסור (הגהות מיימוני פרק ד' והגהות אשרי ומרדכי ותוספות פרק ב' דביצה) ומתר להעמיד נר במקום שהרוח שולט כדי שיכבה, אבל אסור להעמידו שם אם כבר הרוח מנשב (מהרי"ל).

Paragraph 4 - If a candle was extinguished and one wants to light it again that day, he is permitted to cut the top of the wick to make it easier to light. Rem"a: Leftover oil and wicks are permitted even on a holiday after Shabbat or on the two holy days of Rosh Hashana (Beit Yosef in the name of most of the authorities).

סעיף ד - נר שכבה ורוצה להדליקו בו ביום, מתר לחתך ראש הפתילה כדי שיהא נוח לדלק. הגה: ושיורי שמן ופתילה מתרין אפלו ביום טוב אחר שבת או שני ימים טובים של ראש השנה (בית יוסף בשם רב הפוסקים).

Paragraph 5 - One is forbidden to light a useless candle, meaning a candle that he doesn't need. But a synagogue's [candle] is not considered useless and one is permitted to light it, even on the second day of the holiday after the afternoon prayers, and this is not considered preparing for the weekday, because lighting it is a mitzvah at that time. Regarding fixing the wicks and the lanterns on a holiday after the afternoon service, if one wants to light them while it is still day, this is permitted. Otherwise, this is forbidden.

סעיף ה - נר של בטלה דהינו, שאין צריך לו, אסור להדליקו, אבל של בית הכנסת לא חשיב של בטלה ומתר להדילקו אפלו ביום טוב שני אחר מנחה, ואין בזה משום מכין לחל, שהרי בהדלקתו יש מצוה לאותה שעה. ולתקן הפתילות והעששיות ביום טוב אחר מנחה, אם רוצה להדליק בו ביום מתר, ואם לאו אסור.

Paragraph 6 - We don't put a candle on top of a tree before a holiday, because we worry that one will use the tree.

סעיף ו - אין נותנין נר על גבי אילן מערב יום טוב, דחישינן שמא יבא להשתמש באילן.

Paragraph 7 - We do not hollow out a clay lamp when it is still soft, like taking a potter's lump of clay and crushing it to make a handle, because this is considered making an object.

סעיף ז - אין פוחתין נר של חרס, דהינו בעודו רך, כמו ביצים של יוצר, למעך אותו ביד לעשות לו בית קבול, מפני שהוא עושה כלי.

Paragraph 8 - We do not cut the wick into two, unless this is done by putting both heads into two candles and lighting it in the middle. This assumes that one needs both.

סעיף ח - אין חותכין הפתילה לב', אלא אם כן על ידי שנותן שני ראשיה בפי שני נרות ומדליקה באמצע, והוא שיהא צריך לשתיהן.

Paragraph 9 - We do not make wicks [by twisting] and we do not singe them, but if they are not sufficiently hard, one may crush them by hand to make them tougher. It is permitted to soak them in oil (that does not have a lit candle in it) (Beit Yosef in the name of the Rokeach).

סעיף ט - אין גודלין את הפתילה ולא מהבהבין אותה, אבל אם אינה קשה כל צרכה יכול למעכה בידו כדי להקשותה, ומתר לשרותה בשמן, (שאין בו נר דלוק) (בית יוסף בשם הרוקח).

Paragraph 10 - It is permitted to remove the coal at the tip of the candle when it is lit, but one may not cut the top of the wick with a tool.

סעיף י - מתר להסיר הפחם שבראש הנר כשהוא דולק, אבל אינו חותך ראש הפתילה בכלי.

Paragraph 11 - One who lights a candle on a holiday must bless "...who has sanctified us with His commandments and commanded us to light the holiday candle."

סעיף יא - המדליק נר של יום טוב, צריך לברך אשר קדשנו במצותיו וצנו להדליק נר של יום טוב.

 * }


text: Dictionary of National Biography, 1885-1900/Burnet, Elizabeth


text: Dictionary of National Biography, 1885-1900/Burnet, Gilbert


text: Dictionary of National Biography, 1885-1900/Burnet, James M.


text:
Page:Life of Octavia Hill as told in her letters.djvu/130

 present law, about their property. I liked what he said very much. He has very liberal ideas about it, and was quite willing to sign; only he did not know how the law could be altered without entailing other greater injustices. However, at the end, he said he would sign. I think he does everything that his wife wishes. It is so nice to see them together; they are so exceedingly fond of one another, and he is so attentive to her. There was a great deal of merry conversation. When we were leaving Mrs. Browning said, "This is the first time you have spent the evening here; but I hope it won't be the last."

April 21st, 1858.

,

How glorious this weather is! To-day I saw, in a little back street near Soho, two little golden-haired children, leaning out of a window in the early sunlight, gazing intently into a bird's cage, hanging on the wall;—the poor little prisoner singing as if his little heart would break. Just so, I thought, the children here may want us; but we must break our hearts in longing for the distant glories of hill and wood. In a moment, one felt that it ought rather to teach that even here Spring brought joys that we have visions and witnesses of brighter lands and fairer lives than we can see around us.

Derwent Bank, July 4th, 1858.

To me the whole world is so full of things crying out to be done, each one of which would be sufficient


text: Dictionary of National Biography, 1885-1900/Burnet, John


text: Dictionary of National Biography, 1885-1900/Burnet, Margaret


text: Dictionary of National Biography, 1885-1900/Burnet, Thomas (1632?-1715?)


text:
Page:Life of Octavia Hill as told in her letters.djvu/131

 for a lifetime's heart and thought, I think. In fact each work seems to be interesting in almost exact proportion to the amount I can devote to it, capable of infinite expansion in breadth or depth. For my part I would always rather choose the latter, would rather take up wholly a few individuals or pictures or books, and love and know and study them deeply, than have any more superficial (though wider) sympathies; and my trial is, and has always been, that I have to tear myself away from this intense grasp and absorbing interest, to love and know and help in fresh and fresh directions. I have often felt like a perpetually uprooted plant. Only somehow in looking back, I find continuity and deep inner relation between the various works and times of my life, and always find the past a possession because in memory I have it still. …

I am so glad you will not turn the ignorant ones out of the class, at any rate yet. I know well one weakens one's hands by not keeping one distinct aim before one; but then one never likes not to meet any effort, however small, on the part of people under one's charge. I have not always the courage to give myself pain of that kind, I believe.

How very beautiful the lines on the Supper are!

4, Russell Place, August 1st, 1858.

Take dearest Mama under your special care, for she will not take care of herself under her own. Send her back stronger, I charge you. Also think of your old sister here, and how she loves you both, and thinks of you. You won't think her unkind not to come, knowing what prevents her, and she hopes her previous


text: Dictionary of National Biography, 1885-1900/Burnet, Thomas (1635?-1715)


text: Dictionary of National Biography, 1885-1900/Burnet, Thomas (d.1750)


text: Dictionary of National Biography, 1885-1900/Burnet, Thomas (1694-1753)


text: Dictionary of National Biography, 1885-1900/Bunyan, John


text:
Page:Dictionary of spoken Russian (1945).djvu/483

 чуть не плакал с досады. I was so mad I almost cried. • Подождите, я сниму с вас мерку. Wait a minute; I'll take your measurements. • С чего вы взяли, что я обиделся? Where did you ever get the idea that I was offended? • Вы не устали с дороги? Aren't you tired after your trip? • Места пришлось брать с бою. You really had to fight to get a seat. • Он ростом с вас. He's as tall as you are. • Поживите с моё — тогда и рассуждайте. After you've lived as long as I have you can argue about it. • Ну, знаете, с меня хватит! I've really had enough! • Я встречался с ней у наших общих знакомых. I used to meet her at the homes of common friends. • Вы знакомы с моим братом? Do you know my brother? • Она разошлась с мужем. She and her husband separated. • С чем этот пирог? What's that pie got in it? • Она слушала меня с улыбкой. She smiled as she listened to me. • Спасибо, я с удовольствием приду. Thank you, I'll be glad to come. • Пошлите мне эту книжку с оказией. Send me that book when you have the chance. • Я целый час провозился с вашей машиной. I worked over your car for a full hour. • Как у вас с деньгами? How are you fixed for money?

сабля saber.

саботаж (M) sabotage.

саботажник saboteur.

сад (P -ы/g -а; в саду/) garden. Их дом окружён большим садом. Their house is surrounded by a big garden. — Чай будем пить в саду. We'll drink the tea in the garden. □ детский сад kindergarten. зоологический сад zoo. фруктовый сад orchard.

садить (pct: посадить).

садиться (/pct: сесть/) to sit down. Не стоит садиться, через минуту надо уже уходить. It's not worth while sitting down because we have to leave in a minute. — Садитесь, пожалуйста. Please sit down. • to shrink. Эта материя сильно садится. This cloth shrinks. □ садиться за to sit down and start. Садитесь за работу сейчас же. Sit down and start working right away.

садовник gardener.

сажа soot. У вас всё лицо в саже. Your face is covered with soot. □ *Дела — как сажа бела. Things aren't going too well.

сажать (/pct: посадить/) to seat. Нас повсюду сажали в первый ряд. They seated us in the first row everywhere we went. • to plant. Завтра будем сажать яблони в нашем саду. We're going to plant apple trees in our garden tomorrow.

сажусь See садиться.

саквояж (M) handbag, traveling bag. Что у вас в этом саквояже? What have you got in that handbag?

салазки (-зок P) sled. Посмотрите, какие салазки я своему сынишке смастерил. Look at the sled I made for my little son. □ кататься на салазках to go sledding. Ребята пошли кататься на салазках. The kids left to go sledding.

салат salad. Этот салат ничем не заправлен. There's no dressing on this salad. — Дайте мне к мясу картофельного салату. Give me some potato salad with the meat. • lettuce. Купите салат на базаре. Buy some lettuce at the market.

салатник salad bowl.

сало lard. На чём вы жарите котлеты, на масле или на сале? Do you fry hamburgers in butter or lard? □ Он взял с собой в дорогу кусок свиного сала. He took a chunk of pork fat with him on the trip.

салфетка napkin. Она забыла положить салфетки на стол. She forgot to put napkins on the table. — Возьмите из этого ящика бумажные салфетки. Take some paper napkins out of the drawer.

салют salute. Наш пароход был встречен салютом. Our steamer was greeted with a salute.

сам (§16) myself, yourself, himself, herself, etc. Он сам это сказал. He himself said it. — Я сам справлюсь с этой работой. I'll manage this work by myself. — Вам незачем ей объяснять, она это и сама знает. You don't have to explain it to her; she knows it herself. — Сделайте это сами! Just do it yourself! □ сам не свой not self. Вы сегодня сам не свой. Что с вами? You aren't yourself today. What's the matter? само собой by itself. Это как-то само собой вышло. It just turned out that way by itself. само собой разумеется it stands to reason, it's obvious. Само собой разумеется, что он будет платить за себя. It stands to reason that he'll pay for himself. сам собой of ... self. Не беспокойтесь, быстроте в работе сама собой придёт. Don't worry; speed in your work will come of itself. • by itself. Наш разговор как-то сам собой оборвался. Our conversation just died out by itself.

сама (/ns F of сам/).

самец (-мца) male.

самка female.

само (ns N of сам).

самовар samovar.

самовяз tie. На нём был синий самовяз в крапинку. He wore a dotted blue tie.

самодеятельность (F). □ Вечер самодеятельности вышел очень удачным. The show they put on themselves turned out to be a big success.

самодовольный self-satisfied. Почему у него такой самодовольный вид? Why does he look so self-satisfied?

самозащита self-defense. Она уверяет нас, что ранила его в порядке самозащиты. She assures us that she wounded him in self-defense.

самокритика self-criticism. Самокритика помогает нам устранять дефекты в работе. Self-criticism helps us eliminate the defects in our work.

самолёт airplane, plane. Он сбил сорок три неприятельских самолёта. He shot down forty-three enemy airplanes. — Ваш самолёт вылетает в семь часов утра. Your plane is taking off at seven o'clock in the morning.

самолюбивый touchy. Он очень самолюбивый человек. He's a very touchy person.

самолюбие pride. Нужно думать об интересах дела, а не о вашем самолюбии. You should have the interests of your work at heart and pocket your pride. □ Постарайтесь объяснить ему его ошибку, не задевая его самолюбия. Try to explain his mistake to him without hurting his feelings.

самомнение conceit. У него большое самомнение. He's very conceited.

самообладание self-control. Она проявила большое самообладание. She has shown a lot of self-control.


text:
Page:Dictionary of spoken Russian (1945).djvu/484

 самостоятельный. □ Он был самостоятелен уже в пятнадцать лет. He was already on his own at fifteen. • Он умеет думать самостоятельно. He can think for himself.

самоубийство suicide. Он покончил жизнь самоубийством. He committed suicide.

самоуверенный self-confident. Он слишком самоуверен. He's too self-confident.

самоуправление self-government.

самоучитель (M) self-teaching book. Он учился английскому языку по самоучителю. He used a self-teaching book to learn English.

самочувствие ([-ustvj-]) condition. Он уже давно жаловался на плохое самочувствие. He's been complaining about his condition for a long time. □ Ну что, как ваше самочувствие? Well, how do you feel?

самый same. Это та самая девушка, которая приходила вчера? Is that the same girl who came yesterday? • very. Этого самого человека я встретила в заводском клубе. I met that very person at the factory club yesterday. — Наш дом стоит на самом берегу (реки). Our house is on the very bank (of the river). — Он с самого начала наметил план работы. He had a plan of work all laid out at the very beginning. • most. Это — самая большая достопримечательность нашего города. That's the most remarkable object in our town. □ в самом деле really. Вы, в самом деле, решили уйти? Have you really decided to leave? □ Остановитесь у самой пристани. Stop right at the dock. • Я ничего не ел с самого утра. I haven't eaten anything since early morning. • "Это ваша приятельница?" "Она самая". "Is this your girl friend?" "No one else but." • Потерпите ещё самую малость. Could you wait a bit longer?

санаторий sanitarium. Его послали в туберкулёзный санаторий на два месяца. He was sent to a tuberculosis sanitarium for two months.

сандвич (M) sandwich.

сани (-ней P) sledge, sleigh. Сани ждут нас у крыльца. The sleighs are waiting for us at the stoop. — Хотите покататься на санях? Do you want to take a sleigh ride?

санитар medical aid man. Санитар сразу перевязал раненого. The medical aid man dressed the wounded immediately.

санитарка medical aid woman.

санитарный sanitary. У нас на заводе прекрасные санитарные условия. The sanitary conditions in our factory are fine.

санки (-нок P) sled. Пойдёмте со мной в парк кататься на санках. Let's go to the park to take a ride on a sled. • sleigh. Он сейчас запряжёт лошадь в санки и покатает нас. He'll hitch up the horse immediately and take us for a ride in his sleigh.

сантиметр tape measure. Возьмите-ка сантиметр и снимите с него мерку. Take a tape measure and measure him.

сапог (-а) boot. Он надел высокие сапоги. He put on high boots. □ *Они — два сапоги пара. They're two of a kind.

сапожник shoemaker. Попросите сапожника починить мой ботинки поскорее. Ask the shoemaker to repair my shoes as soon as he can.

сарай shed. Принесите из сарая охапку дров. Bring an armful of wood out of the shed. • barn. Комната у него большая и неуютная — сарай какой-то. His room is large and not cozy; it's more like a barn.

сардинка sardine.

сахар (/g -у/) sugar. Вы пьёте чай с сахаром? Do you take sugar with your tea? □ кусковой сахар lump sugar. Я предпочитаю кусковой сахар. I prefer lump sugar.

сахарница sugar bowl.

сахарный sugar. В нашем городе два сахарных завода. There are two sugar refineries in our town. — Не сахарный, не растаешь. You're not made of sugar; you won't melt. □ сахарная болезнь diabetes. сахарный песок granulated sugar.

сбегать (pct) to run over. Я сейчас сбегаю за хлебом. I'll run over for some bread. — Пожалуйста, сбегайте за доктором; мой приятель заболел. Run and get a doctor, please. My friend's sick.

сбегать (dur of сбежать) to run down. Мне приходится за каждым пустяком сбегать вниз. I have to run downstairs for every little trifle.

-ся to rush. Со всех сторон люди сбегались на пожар. People rushed from all over to see the fire.

сбежать (pr by §27; pct of сбегать) to run down. Ребята быстро сбежали с холма. The children quickly ran down the hill. • to run away. Моя собака сбежала. My dog ran away.

-ся. □ На его крик сбежались все соседи. All the neighbors came running at his cry.

сберегать (dur of сберечь) to save. Сберегать горючее — обязанность тракториста. The saving of fuel is the duty of every tractor driver.

сберечь (-регу, -режёт; p -рёг, -регла, -о, -и; pct of сберегать) to save. Сберегите для меня эти документы. Save those documents for me. — Я сберёг за этот год двести рублей. I saved two hundred rubles this year.

сберкасса (сберегательная касса) savings bank.

сберкнижка (сберегательная книжка) savings-bank book.

сбивать (dur of сбить) to knock off. Не сбивайте яблок палкой. Don't knock the apples off with a stick. • to whip up. Хозяйка сбивала яйца для яичницы. The housewife was whipping up the eggs for an omelette.

-ся to get confused. На допросе арестованный стал сбиваться в своих показаниях. Under questioning the prisoner began to get confused in his testimony.

сбить (собью, собьёт; imv сбей; ppp сбитый; pct of сбивать) to knock off. Он одним ударом сбил замок с двери. He knocked off the padlock wth one blow. — В давке его сбили с ног. He was knocked off his feet in the jam. • to knock out. Мы быстро сбили противника с позиции. We quickly knocked our opponent out of position. • to knock together. Нам придётся сбить ящик из этих досок. We'll have to knock a box together from these boards. □ сбить с толку to baffle. Я был сбит с толку и не знал, что делать. I was baffled and didn't know what to do. □ От долгой ходьбы он сбил себе ноги. His feet were all bruised from walking so long.

-ся to slip. У вас повязка сбилась, дайте поправлю. Your


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Rh LVII

they shepherds, who sat all day

On that brown mountain's side?

But neither staff nor dog had they,

Nor woolly flock to guide.

They were clothed in savage attire;

Their locks were dark and long;

And at each belt a weapon dire,

Like bandit-knife was hung.

One was a woman tall and fair;

A princess she might be

From her stately form and her features rare,

And her look of Majesty.

But, oh! she had a sullen frown,

A lip of cruel scorn;

As sweet tears never melted down

Her cheeks since she was born.

'Twas well she had no sceptre to wield,

No subject land to sway;

Fear might have made her vassals yield,

But love had been far away.


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194 Yet love was ever at her feet

In his most burning mood;

That love, which will the wicked greet

As kindly as the good.

And he was noble too, who bowed

So humbly by her side;

Entreating, till his eyes o'erflowed,

Her spirits icy proud.

'Angelica, from my very birth

I have been nursed in strife;

And lived upon this weary Earth

A wanderer, all my life.

'The baited tiger could not be

So much athirst for gore,

For men and laws have tortured me,

Till I can bear no more.

'The guiltless blood upon my hands

Will shut me out from heaven,

And here, and even in foreign lands,

I cannot find a haven.

'And in all space and in all clime,

And through eternity,

To aid a spirit lost in crime,

I have no hope but thee.


text:
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Rh 'Yet I will swear, no saint on high

A truer faith could prove;

No angel from that holy sky

Could give thee purer love.

'For thee thro' never-ending years

I'd suffer endless pain;

But only give me back my tears,

Return my love again!'

Many a time, unheeded, thus

The reckless man would pray;

But something woke an answering flush

On his lady's brow to-day;

And her eye flashed flame, as she turned to speak

In concord with her reddening cheek.

'I've known a hundred kinds of love;

All made the loved one rue;

And what is thine that it should prove

Than other love, more true?

'Listen! I've known a burning heart,

To which my own was given;

Nay, not with passion, do not start,

Our love was love from heaven:

At least if heavenly love be born

In the pure light of childhood's morn,

Long ere the poison-tainted air

From this world's plague—few rises there;


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196 That heart was a tropic sun,

That kindles all it shines upon;

And never Fejian devotee

Gave worship half so warm as I;

And never radiant bow could be

So welcome in a stormy sky.

'My soul dwelt with me day and night,

She was my all-sufficient light;

My childhood's mate, my girlhood's guide,

My only blessing, only Pride.

'But cursèd be the very earth

That gave that friend her fatal birth!

With her own hand she bent the bow,

That laid my best affections low,

Then mocked my grief and scorned my prayers,

And drowned my bloom of youth in tears.

Warnings, reproaches, both were vain;

What recked she of another's pain?

My dearer self she would not spare;

From Honour's voice she turned his ear;

First made her love his only stay,

And then snatched the treacherous prop away.

'Douglas, he pleaded bitterly,

He pleaded, as you plead to me,

For lifelong chains, or timeless tomb,

Or any, but an exile's doom.


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Rh from the ground where it had fallen, the loaded stick habitually carried by Spence, and struck his antagonist a violent blow at the back of the head.

He dropped like a log.

It was evident that the blood of the Amazons flowed in Mary's veins. Of such material were made those heroic women who, during the French Revolution, led the revolutionists against the palace of King Louis XVI at Versailles, of such material were made Joan of Arc, Sophie Perovskaya, and Louise Michel. As she stood over the prostrate form of the man she had struck down, her face flushed and her eyes flashing with unwonted excitement, Oliver could not repress his feelings of admiration.

"You are indeed fit to be the mother of the Gracchi," said he?

"Do not speak of me dear Oliver, tell me if you are injured."

"Not at all Mary, thanks chiefly to your courage and presence of mind. It would seem that the enemies of the people are adopting the same tactics now, as the same class did in the days of the ancient Roman civilization. Just as they then, hired assassins who murdered the Gracchi, the great reformers of that period, so our monopolists, hire creatures who for pay, would murder me, but they shall not find me as easily frightened as Cromwell was. I defy their vile machinations."

"I know, my darling, that you are not afraid," said Mary "but recollect that your enemies still possess gold, and there is scarcely anyone and anything but you, and I, and love, which gold cannot buy. Let us go home."

So saying she placed her hand in Oliver's arm, and the lovers hastened away in the direction of Mary's residence.

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14

the collapse of the British Empire, which, as all students of history are aware, was chiefly occasioned by the Anglo-Russian war, in which the "Tsar of all the Russias" was completely victorious, and by the annexation of India extended his territory to the Indian Ocean, the Australian Colonies were formed into an independent Federal Republic. The method of government was still in theory democratic, although in practice plutocratic. There was a Federal Parliament, consisting of a House of Representatives and a Senate. Each Representative had a constituency of not less than thirty thousand electors, which no one but a rich man or a tool of the financial rings ever attempted to "represent," for not only did it require considerable money to contest such a large electorate, but it was generally believed that the ballot had ceased to be secret and there was so much fraud exercised at elections by the agents of the financial rings that it was regarded as quite impossible to return pure democrats to power. Of the two branches of the legislature, however, the more oligarchic was the Senate, which consisted of eight men from each of the State Parliaments. These men were, of course, actually appointed by the rings, and in the Senate were, after the rings, the most powerful in Australia. They retired from office by rotation, so that there was never a general election, nor had the President of the so-called Republic, power to dissolve the Senate. It had a veto over all bills passed by the "Representatives," was secure by the nature of its constitution from any possibility of its being influenced by the masses (termed by the Senators "the swinish multitude"), and was defended by a powerful army and well-equipped navy. The army and navy had been originally formed for the ostensible purpose of protecting life and property from a possible Russian or Chinese invasion, but it was soon evident that the greatest danger to the Australian plutocracy was "from within, not from without," and consequently for the purpose of stamping out anything like incipient revolt, the army and navy became very useful to their employers.

The seat of the Federal Government was at first Hobart, which had become but a trifling distance from the continent, owing to the great ease and speed of the newly-invented boats, driven by compressed air; but when it became manifest that even in conservative Tasmania the Government was not quite secure from "popular clamour," it was decided that Albury, once celebrated as a border town, but which, after the enlargement of Victoria and the consequent shifting of the border, had degenerated into a mere Sleepy Hollow, should be the new Federal city. The change answered admirably and the Government, now enormously powerful, ruled Australia, in the interest of the rings, with a rod of iron.

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text:
Encyclopædia Britannica, Ninth Edition/Marshall, John

MARSHALL, JOHN (1755-1835), chief justice of the United States, was born in Fauquier county, Virginia, on

September 24, 1755. As lieutenant and captain he served in the revolutionary army from 1775 to 1780. In 1781 he began the practice of the law, and two years later removed to Richmond. At various times from 1782 to 1798 he was elected a member of the Virginia legislature, in 1788 a member of the Virginia convention for the ratification of the constitution; in 1797 he was envoy-extraordinary to France, and in 1799 a member of Congress; in 1800 he became secretary of state; and on January 31, 1801, he was appointed to the chief justiceship, which position he held until his death on the 6th of July 1835. Marshall as a lawyer soon rose to the first rank at the Virginia bar, and acquired also a national reputation. In the Virginia convention of 1788 his influence was second only to that of Madison in securing the adoption of the constitution. But, unlike Madison, he continued, under the constitution, to support the administration of Washington and Federalist measures in general. It was as chief justice of the supreme court of the United States, however, that Marshall won lasting fame. His reports, filling about thirty volumes, form a work which time will only render more valued. In the expounding of public law, whether international or State law, his talents found their freest scope. In these departments of jurisprudence general principles rather than authority must be sought by the judge, and in their application Marshall has had no equal upon the American bench. It is the peculiar function of the supreme court of the United States to interpret the constitution and to guard it from the encroachments of both national and State legislation. To this duty Marshall brought his great and just powers of reasoning, as well as those broad views of government which, during the thirty-four years of his judicial career, gave to the constitution the liberal powers which were necessary to its durability. “The constitution,” says Judge Story, “since its adoption, owes more to him than to any other single mind for its true interpretation and vindication.” See biography by Henry Flanders in his Lives of the Chief Justices, vol. ii.


text: 1911 Encyclopædia Britannica/Marsh, George Perkins