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The Encyclopedia Americana (1920)/Education, the Development of the Office of School Superintendent

EDUCATION, the Development of the Office of School Superintendent. Supervision of schools by educational experts is an American idea. In ancient Athens, it is true, the teachers were to some extent under the supervision of the State. Overseers were appointed to enforce the laws respecting morality. The State, however, exercised but little supervision over the qualifications of tutors or their methods of teaching. Charlemagne visited the school of the palace and placed the schools for the education of the clergy under the care of the bishops and the parish schools under the care of the priests. They had so many other duties that they could not exercise a close oversight over the teaching in the schools which were thus placed under their care. Luther and Melanchthon visited schools and churches under the direction of the Elector of Saxony, but their time and strength were devoted to duties other than those of supervision. When the king of England and the nobility made liberal subscriptions for the establishment of a system of charity schools, in which the German children of Pennsylvania might be taught English, and thus through the instrumentality of language be attached to the English Crown, Rev. Michael Schlatter was in 1754 made superintendent of those schools at an annual salary of £100. He was succeeded by Dr. William Smith, who was outspoken in his loyalty to the British government. The former was a missionary of the Reformed Church, and the latter was provost of the university. Hence neither of them could devote much time to the work of supervising the schools under their care.

City Supervision. — The idea of appointing a person who was to devote all his time to school supervision first took shape in Buffalo, N. Y., and Louisville, Ky. In the winter of

1836-37 a law was passed by the legislature of New York authorizing the appointment of a superintendent of common schools in Buffalo. R. W. Haskins received notice of his appointment on 10 Jan. 1837. He accepted the office, but finding the law defective, he resigned before the expiration of the year, and was succeeded by Oliver G. Steele, who has always been known as the father of the public schools of Buffalo.

The city of Louisville, Ky., appointed a superintendent of schools in 1837. He was called Agent of the Board of School Visitors and began his work in the month of September. Two years later Saint Louis, Mo., and Providence, R. I., appointed superintendents. The last of the great cities to create the office of superintendent was Philadelphia.

State Administration and Supervision. — New York also led the way at a still eariier date in provisions for State administration and supervision of schools. The law of 1795, which appropriated for school purposes $100,000 each year for five years, provided for the annual election of not less than three, nor more than seven, commissioners in each town who were to supervise and direct the schools. By the act of 1787 the regents were empowered to charter colleges and incorporate academies, and to exercise supervision over them, being authorized and required to visit and inspect them, to examine into the condition of education and discipline in them, and to make an annual report thereof to the legislature.

On 14 Jan. 1813 Gideon Hawley was elected superintendent of common schools of New York and retained the office until 22 Feb. 1821, meanwhile having been appointed secretary of the board of regents, 25 March 1814, and continuing in that capacity until 1841. When he was removed by the “Counsel of Appointment” just prior to the expiration of its own life, as provided by the constitution of 1821, public indignation rose to such a pitch that the legislature promptly abolished the office of superintendent and devolved the duties upon the secretary of state. But the office has been continuous from 1812 to the present time and has been held by several of the most distinguished men of the State.

Maryland had a State superintendent in 1825, and Vermont in 1B27, but in neither was the office continuous. In Pennsylvania the duties of State school administration were, in imitation of New York, devolved upon the secretary of the commonwealth, and Thomas H. Burrows achieved lasting fame by his work for the common schools while serving as secretary of the commonwealth. Most of the time, however, the function of school administration was assigned to a clerk or deputy until 1857 when the office became independent of and co-ordinate with the other departments of the State government. Michigan created the office in 1836, and Massachusetts in 1837 with Horace Mann under the title of secretary of the State Board of Education. Kentucky came next (also in 1837), and then Connecticut with Henry Barnard under the same title as that adopted in Massachusetts. His office was abolished in 1842, but resumed by himself in 1849. Since that time the establishment of the office has been rapid, and in the newer States the office dates from the beginning

of their organization, either as a Territory or as a State.

County and Local Supervision. — In 1841 New York passed a law for the appointment, by the Board of Supervisors of each county, of a deputy State superintendent of common schools for the county, except that in counties having more than 200 school districts they were to appoint two deputies. These deputies came to be known very soon as county superintendents, and the arrangement lasted until 1847. In 1843 provision was made for the election of town superintendents and this lasted till 1856. In 1854 a State Department of Public Instruction was again established, and the office of superintendent of public instruction was created. In 1904 the Department of Public Instruction and the Board of Regents were consolidated, and at the head was placed a State commissioner of education. The powers lodged in this department of the State government have been surprisingly large. Its decisions cannot be questioned and reviewed in any court or in any other place. Thus school disputes can be settled promptly and without much expense.

In Massachusetts there have been several great epochs in the development of the policy of school supervision. The ordinance of 1647 obliged all towns of a given number of householders to provide and support schools. The law of 1789 authorized the employment of a school committee to look after the schools. In 1826 such oversight was made obligatory by law. The people of Massachusetts have always been jealous of their rights and correspondingly slow to delegate power to persons in office. The high-water mark of democracy and the low-water mark of the Massachusetts school system was reached when prudential committees and district committees began to be in collision or collusion. The law of evolution under which the people gradually demand the best in education for their children brought on the period of supervision by experts. At first school committees appointed one of their own number to inspect the schools. The school committee of Cambridge in 1836 and of Gloucester in 1850 delegated to one of their members certain supervisory duties and designated him superintendent of schools. The first instance of the appointment of a superintendent other than that of a member of the school committee in Massachusetts was in Springfield in 1840. He remained in office but two years. The first permanent appointment of such an official was made in Boston in 1851. The experiment was successful, and in 1854 a law was passed (amended in 1857 and 1860} authorizing towns and city councils to require the school committee to appoint a superintendent who should have the care and supervision of the public schools. The cities and large towns, one after another, adapted the plan until in 1879, 25 years after the permissive bill was passed, 35 cities and towns employed superintendents for full or nearly full time. In 1888 a law was passed permitting the employment of a superintendent by two or more towns, the expense therefor being largely borne by the State. Permissive measures were followed by mandatory laws, and the legislature of 1900 passed an act obliging the school committees of all towns and cities to employ a superintendent of schools after 1 July 1902, the towns having a valuation of less than $2,500,000 to be governed

by the law under which two or more districts could join in the employment of a superintendent. New York and Massachusetts are typical States, and their example was followed elsewhere, especially in the Northwestern States and in Pennsylvania. In the latter State the office of county superintendent was created in 1854. Popular indignation rose to so high a pitch over the creation of so many new offices that it helped to defeat Governor Bigler when he came up for re-election. But his successor. Governor Pollock, took a bold stand in favor of school supervision, and the superintendent of schools whom he appointed, Henry C. Hickok, made it his chief aim to show the people that they would get more in return for their school taxes if the schools were placed under the supervision of men fitted for the office by literary and professional qualifications. The law in Pennsylvania has always been a schoolmaster of public opinion, and in no long time the advantages of school supervision were recognized, and the policy of electing county superintendents at a convention of school directors specially called for the purpose has been left unchanged although the term has been lengthened to four years. The requirement that the superintendent must possess literary and professional qualifications in order to fill the office has been adopted in other States.

Ohio created the office of county superintendent in 1914. He is elected for a period of from one to three years by a county board of five members who are themselves elected by the presidents of the district boards.

Salary. — The higher compensation which the superintendent receives, as compared with the teachers under him, has raised in the public mind the question: "How does the superintendent earn his salary?" To answer the question the school system may be likened to a manufacturing establishment whose operating expenses exceed the income by $20,000. The deficit caused the stockholders to employ a more efficient superintendent, who by organizing the workmen, rearranging the work and saving the waste or raw material not only prevented this loss but made a profit of $50,000 by the end of the next year. Did the new superintendent earn the $5,000 salary which he received? To ask the question is to answer it. But in school work there is waste far more serious than the waste of raw material. The most valuable asset of a commonwealth is brains, and this goes to waste through inefficient teaching. The time and effort of pupils is too valuable to be wasted during the most plastic period of human life. It is the function of the superintendent so to organize and oversee the work at school that the people may get the largest return for the taxes gathered for educational purposes. The results of school supervision have established in public favor the office of superintendent and the policy of school supervision in every State of the Union.

Duties of the Superintendent. — Various functions are assigned to the superintendent. If he is to be held responsible for the efficiency of the schools he must have a voice in the selection, suspension and dismissal of teachers, the promotion of pupils, the making of the course of study, the selection of the textbooks, the purchase of apparatus and the location, erection, and condemnation of schoolhouses. In smaller

towns difficult cases of discipline are referred to him for adjustment; in the cities and larger towns such cases go to the principal who then assumes many of the functions of a supervisor. Where a superintendent's powers are based upon statute it is easy for him to exercise these functions. When he must exercise them through committees the situation becomes very complex and requires the greatest tact and personal force.

Methods of Teaching. — The superintendent is everywhere expected to improve the methods of teaching. Hence he is charged with the duty of conducting teachers' meetings, and in some States he has charge of the annual teachers' institute. He makes reports to the Board of Education, stands between the schools and the newspaper reporter bent on mischief, between the teacher and the unreasonable parent, as well as between the schools and the ill-advised reformer. It is also the duty of the supervisor to protect the child from over-pressure in school work and from other unreasonable demands on the part of the teacher. He may, by ill-advised and too frequent examinations, ruin the methods of teaching and unnecessarily worry the minds of teachers and pupils. It is now recognized that children have rights as well as duties, that one of these rights is the right to be happy at school, that children cannot be happy unless the teachers are happy in their work, and that no teacher can be happy if he or she is constantly annoyed by rude or unreasonable demands from the superintendent. Hence the educational leaders of America have insisted that the superintendent shall be courteous in manner, always pleasant to parents, teachers and pupils and capable of sending them away satisfied, even when he must refuse their requests.

Assistant Supervisors. — Where the administration of schools absorbs most of the time of a superintendent it has become imperative to appoint supervisors who take charge of special lines of work, like drawing, music, manual training, primary instruction. In the selection of these assistants it is important to get experts who can get things done. Mere inspection for the purpose of reporting what is done falls far short of the real purposes of school supervision.

From the nature of the case, county superintendents cannot exercise as close supervision as is possible in cities and towns. Various duties have been assigned to them in different States, namely, to examine teachers, issue certificates, visit schools, conduct the annual institute, make reports to the Department of Public Instruction, see that the schools are kept according to law, that the State school appropriation and other school funds are wisely expended, and that schoolhouses unfit for use are replaced by modern structures. The preparation of questions for the examination of teachers and the employment of talent for the annual institutes has in many States been delegated to the State superintendent and his assistants.

The Selection of Superintendents and Public Opinion. — Of the various plans for the selection of State or county superintendents, that by popular vote is least satisfactory. Nominating conventions are apt to select candidates for geographical reasons or political services and not on the basis of fitness for the duties of the office. This may be prevented by public opinion.

The superintendent has no duty more important than that of creating educational sentiment. The schools cannot be made better than the people want them to be, nor will they be allowed to lag far behind the demands of public opinion. See .


text: Mrs. Beeton's Book of Household Management/Chapter I

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Rh Thus in Russell's notation also it appears evident that "$$q:p \lor \sim p$$" says the same as "$$q$$"; that "$$p \lor \sim p$$" says nothing.

If a notation is fixed, there is in it a rule according to which all the propositions denying $$p$$ are constructed, a rule according to which all the propositions asserting $$p$$ are constructed, a rule according to which all the propositions asserting $$p$$ or $$q$$ are constructed, and so on. These rules are equivalent to the symbols and in them their sense is mirrored.

It must be recognized in our symbols that what is connected by "$$\lor$$", "$$.$$", etc., must be propositions.

And this is the case, for the symbols "$$p$$" and "$$q$$" presuppose "$$\lor$$", "$$~$$", etc. If the sign "$$p$$" in "$$p\lor q$$" does not stand for a complex sign, then by itself it cannot have sense; but then also the signs "$$p\lor p$$", "$$p.p$$" etc. which have the same sense as "$$p$$" have no sense. If, however, "$$p\lor p$$" has no sense, then also "$$p\lor q$$" can have no sense.

Must the sign of the negative proposition be constructed by means of the sign of the positive? Why should one not be able to express the negative proposition by means of a negative fact? (Like: if "$$a$$" does not stand in a certain relation to "$$b$$", it could express that "$$aRb$$" is not the case.)

But here also the negative proposition is indirectly constructed with the positive.

The positive proposition must presuppose the existence of the negative proposition and conversely.

If the values of $$\xi$$ are the total values of a function $$fx$$ for all values of $$x$$, then $$N\bar \xi = \sim (\exists x).fx$$.

I separate the concept all from the truth-function.

Frege and Russell have introduced generality in connexion with the logical product or the logical Rh


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"Strength and honour are her clothing; and she shall rejoice in time to come. She openeth her mouth with wisdom; and in her tongue is the law of kindness. She looketh well to the ways of her household, and eateth not the bread of idleness. Her children arise up, and call her blessed; her husband also, and he praiseth her."—Proverbs xxxi. 25–28.

The Functions of the Mistress of a House resemble those of the general of an army or the manager of a great business concern. Her spirit will be seen in the whole establishment, and if she performs her duties well and intelligently, her domestics will usually follow in her path. Among the gifts that nature has bestowed on woman, few rank higher than the capacity for domestic management, for the exercise of this faculty constantly affects the happiness, comfort and prosperity of the whole family. In this opinion we are borne out by the author of The Vicar of Wakefield, who says:—"The modest virgin, the prudent wife, and the careful matron are much more serviceable in life than petticoated philosophers, blustering heroines, or virago queans. She who makes her husband and her children happy is a much greater character than ladies described in romances, whose whole occupation is to murder mankind with shafts from the quiver of their eyes."

The Housewife.—Although this word may be used to describe any mistress of a household, it seems more fittingly applied to those who personally conduct their domestic affairs than to others who govern with the assistance of a large staff of well-trained servants. Times have changed since 1766, when Goldsmith wrote extolling home virtues; and in few things is the change more marked than in woman's sphere; but a woman should not be less careful in her management or blameless in her life because the spirit of the age gives her greater scope for her activities. Busy housewives should be encouraged to find time in the midst of domestic cares for the recreation and social intercourse which are necessary to the well-being of Rh


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Rh sum. Then it would be difficult to understand the propositions "$$~ (\exists x). fx$$" and "$$~ (x). fx$$" in which both ideas lie concealed. That which is peculiar to the "symbolism of generality" is firstly, that it refers to a logical prototype, and secondly, that it makes constants prominent.

The generality symbol occurs as an argument.

If the objects are given, therewith are all objects also given.

If the elementary propositions are given, then therewith all elementary propositions are also given.

It is not correct to render the proposition "$$~ (\exists x). fx$$"—as Russell does—in words "fx is possible".

Certainty, possibility or impossibility of a state of affairs are not expressed by a proposition but by the fact that an expression is a tautology, a significant proposition or a contradiction.

That precedent to which one would always appeal, must be present in the symbol itself.

One can describe the world completely by completely generalized propositions, i.e., without from the outset co-ordinating any name with a definite object.

In order then to arrive at the customary way of expression we need simply say after an expression "there is one and only one x, which. . . .": and this x is a,

A completely generalized proposition is like every other proposition composite. (This is shown by the fact that in "$$~ (\exists x, \phi).\phi x$$" we must mention "$$\phi$$" and "$$x$$" separately. Both stand independently in signifying relations to the world as in the ungeneralized proposition.) Rh


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1922 Encyclopædia Britannica/Nicholas (King of Montenegro)

NICHOLAS (1841-1921), King of Montenegro, was the last member of the House of Petrovich Njegosh to reign over a separate Montenegrin realm, his dominions being now merged in the kingdom of the Serbs, Croats and Slovenes. The story of the last twenty years of his life is very largely the contemporary history of Montenegro (see ). His grant of a constitution in 1907 was followed by a period of violent internal conflict between him and his opponents, whose position had been strengthened by the elections to the Skupshtina, whom he sought to discredit by the Cetinje bomb plot mystification. His assumption of the kingly title in 1910 marked a further stage in the evolution of his plans, of which it constituted a public notification, and aroused hostile comment among his own people as well as in Serbia. The Balkan wars resulted in a marked diminutio capitis for Nicholas, who failed to play a conspicuous part in them and was forced to call in Serbian aid before Scutari. At this time already the survival of a Montenegrin throne appeared a doubtful problem. In the World War the breach between him and his people was complete, and even before the final act the old monarch was apostrophized derisively as Nicholas the first and Petrovich the last. He died at Antibes March 1 1921, and was buried at San Remo.


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Rh A characteristic of a composite symbol: it has something: in common with other symbols.

The truth or falsehood of every proposition alters something in the general structure of the world. And the range which is allowed to its structure by the totality of elementary propositions is exactly that which the completely general propositions delimit.

(If an elementary proposition is true, then, at any rate, there is one more elementary proposition true.)

Identity of the object I express by identity of the sign and not by means of a sign of identity. Difference of the objects by difference of the signs.

That identity is not a relation between objects is obvious. This becomes very clear if, for example, one considers the proposition "$$(x): fx\supset.x=a$$" What this proposition says is simply that only $$a$$ satisfies the function $$f$$, and not that only such things satisfy the function $$f$$ which have a certain relation to $$a$$.

One could of course say that in fact only $$a$$ has this relation to $$a$$ but in order to express this we should need the sign of identity itself.

Russell's definition of "$$=$$" won't do; because according to it one cannot say that two objects have all their properties in common. (Even if this proposition is never true, it is nevertheless significant.)

Roughly speaking: to say of two things that they are identical is nonsense, and to say of one thing that it is identical with itself is to say nothing.

I write therefore not "$$f(a,b).a=b$$" but "$$f(a,a)$$" (or "$$f(b,b)$$"). And not "$$f(a,b).\sim a=b$$" but "$$f(a,b)$$"

And analogously: not "$$(\exists x,y).f(x,y).x=y$$",


text: 1922 Encyclopædia Britannica/Nicholas (Russian Grand Duke)


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Rh but "$$(\exists x).f(x,x)$$"; and not "$$(\exists x,y).f(x,y).\sim x=y$$"  but "$$(\exists x,y).f(x,y)$$".

(Therefore instead of Russell's "$$(\exists x,y).f(x,y)$$": "$$(\exists x,y).f(x,y)\or(\exists x).f(x,x)$$".)

Instead of "$$(x).fx\supset x=a$$" we therefore write e.g. "$$(\exists x).fx.\supset.fa:\sim (\exists x,y).fx.fy$$"

And the proposition "only one $$x$$ satisfies $$f$$" reads: "$$(\exists x).fx:\sim (\exists x,y).fx.fy$$". The identity sign is therefore not an essential constituent of logical notation.

And we see that apparent propositions like: "$$a=a$$", "$$a=b.b=c.\supset a=c$$", "$$(x).x=x$$", "$$(\exists x).x=a$$", etc. cannot be written in a correct logical notation at all.

So all problems disappear which are connected with such pseudo-propositions.

This is the place to solve all the problems which arise through Russell's "Axiom of Infinity".

What the axiom of infinity is meant to say would be expressed in language by the fact that there is an infinite number of names with different meanings.

There are certain cases in which one is tempted to use expressions of the form *"$$a=a$$" or "$$p\supset p$$". As, for instance, when one would speak of the archetype Proposition, Thing, etc. So Russell in the Principles of Mathematics has rendered the nonsense "p is a proposition" in symbols by "$$p\supset p$$" and has put it as hypothesis before certain propositions to show that their places for arguments could only be occupied by propositions.

(It is nonsense to place the hypothesis $$p\supset p$$ before a proposition in order to ensure that its arguments have the right form, because the hypothesis for a non-proposition as argument becomes not false but meaningless, and because the proposition itself becomes senseless for  Rh


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NY person having a reasonable education will admit that there are many planetary worlds besides the one on which we live. But whether or not they are inhabited is an open question with most people. We had been in doubt on this point for many years, but now we are settled in our conviction that human life exists in many different worlds of space. We can give no proof of this except that we have just returned from the greatest journey we ever took. We went from world to world over long distances of space as easily as one could go from place to place on the surface of our earth. This was a journey of the soul, for surely flesh and bone could not have traveled such amazing distances. At times we were lost to this world, being entirely absorbed in the glimpses of other worlds that were flashing upon our view in happy succession.

It can been seen without saying that this

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16 book contains no more than a fragment of the things we saw and heard—the fragment that is most easily understood by human creatures born under the rules and regulations of this little dark world of ours.

There are, in certain other worlds, such wide extremes of bodily formation and mental capacities, that a picture of them in word or art would only be unbearable and in some instances decidedly revolting, just because we are trained here to one set of standards and chained to one surface of world conditions. It will be different in the after-death life to those who are wise enough to be pure and good in this world.

To make the book as practical as possible we have given a picture of some worlds where human life is inferior to ours, and of others where it is vastly superior,—saying, nothing of the millennial life which we found in far off space.

Comparisons are made throughout the book between the life, habits, and customs of other worlds and our own. In picturing the low life of certain worlds we are led to see what a highly favored and greatly civilized

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Rh  of the wrong kind, and therefore it survives the wrong arguments no better and no worse than the senseless hypothesis attached for this purpose.)

Similarly it was proposed to express "There are no things" by "$$~ (\exists x).x=x$$" But even if this were a proposition—would it not be true if indeed "There were things", but these were not identical with themselves?

In the general propositional form, propositions occur in a proposition only as bases of the truth-operations.

At first sight it appears as if there were also a different way in which one proposition could occur in another.

Especially in certain propositional forms of psychology, like "A thinks, that $$p$$ is the case", or "A thinks $$p$$", etc.

Here it appears superficially as if the proposition $$p$$ stood to the object A in a kind of relation.

(And in modern epistemology (Russell, Moore, etc.) those propositions have been conceived in this way.)

But it is clear that "A believes that $$p$$", "A thinks $$p$$", "A says $$p$$", are of the form "'$$p$$' says $$p$$": and here we have no co-ordination of a fact and an object, but a co-ordination of facts by means of a co-ordination of their objects.

This shows that there is no such thing as the soul—the subject, etc.—as it is conceived in contemporary superficial psychology.

A composite soul would not be a soul any longer.

The correct explanation of the form of the proposition "$$p$$A judges $$p$$" must show that it is impossible to judge a nonsense. (Russell's theory does not satisfy this condition.)

To perceive a complex means to perceive that Rh


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10 all. A woman's home should be first and foremost in her life, but if she allow household cares entirely to occupy her thoughts, she is apt to become narrow in her interests and sympathies, a condition not conducive to domestic happiness. To some overworked women but little rest or recreation may seem possible, but, generally speaking, the leisure to be enjoyed depends upon proper methods of work, punctuality, and early rising. The object of the present work is to give assistance to those who desire practical advice in the government of their home.

Early Rising contributes largely to good Household Management; she who practises this virtue reaps an ample reward both in health and prosperity. When a mistress is an early riser, it is almost certain that her house will be orderly and well managed. On the contrary, if she remain in bed till a late hour, then the servants, who, as we have observed, invariably acquire some of their mistress's characteristics, are likely to become sluggards. To self-indulgence all are more or less disposed, and it is not to be expected that servants are freer from this fault than the heads of houses. The great Lord Chatham gave this advice:— "I would have inscribed on the curtains of your bed, and the walls of your chamber, 'If you do not rise early, you can make progress in nothing.'" Cleanliness is quite indispensable to Health, and must be studied both in regard to the person and the house, and all that it contains. Cold or tepid baths should be employed every morning. The bathing of children will be treated of under the heads of "The Nurse" and "The Doctor." Many diseases would be less common than they are if the pores of the skin were kept open.

Frugality and Economy are Virtues without which no household can prosper. The necessity of economy should be evident to every one, whether in possession of an income barely sufficient for a family's requirements, or of a large fortune which seems to put financial adversity out of the question. We must always remember that to manage well on a small income is highly creditable. "He is a good waggoner," says Bishop Hall, "that can turn in a little room. To live well in abundance is the praise of the estate, not of the person. I will study more how to give a good account of my little than how to make it more." In this there is true wisdom, and it may be added that those who can manage small things well are probably fitted for the management of greater. Economy and frugality must never, however, be allowed to degenerate into meanness.

A Judicious Choice of Friends is most essential to the happiness of a household. An acquaintance who indulges in scandal about her neighbours should be avoided as a pestilence. While ever attending to the paramount claims of home, a lady should not altogether neglect social duties. The daily round of work is much more pleasant if cheered by intercourse with friends, who are often able to give, or pleased to receive, help in the little difficulties that may occur in everyday life. Another point of view is that most women look forward to some


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 people we are, and in describing the human achievements of certain other worlds we are led to see how short a distance we have traveled in the path of human glory and civilization.

We have also endeavored to set forth in this humble volume the common relation of all rational creatures of all worlds to one Infinite Creator. We do not question the truth of this fact, and those who ask for proof must wait to find it.

We hope that this book will be inspiring to every thoughtful mind who loves to learn more and more of the great system of intelligent life of which the human creatures of this world form one link in the chain. If the reading of this volume should open to your mind numberless suggestions and compel you to ask a host of questions, perhaps you will do as we have done,—spend a long time in training your wings to be swift enough to take the journey yourself. If you will not do this, you must patiently wait until the clods of clay are shaken off, so that your free spirit may go out to live the life more vast in other worlds.

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Rh its constituents are combined in such and such a way.

This perhaps explains that the figure

can be seen in two ways as a cube; and all similar phenomena. For we really see two different facts.

(If I fix my eyes first on the corners a and only glance at b, a appears in front and b behind, and vice versa.)

We must now answer a priori the question as to all possible forms of the elementary propositions.

The elementary proposition consists of names. Since we cannot give the number of names with different meanings, we cannot give the composition of the elementary proposition.

Our fundamental principle is that every question which can be decided at all by logic can be decided off-hand.

(And if we get into a situation where we need to answer such a problem by looking at the world, this shows that we are on a fundamentally wrong track.)

The "experience" which we need to understand logic is not that such and such is the case, but that something is; but that is no experience.

Logic precedes every experience—that something is so.

It is before the How, not before the What. Rh


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Page:Life in a thousand worlds.djvu/23

 We pray that the highest kind of good may result from the truths here advanced. If this shall be accomplished, we shall have our best reward for having given this book to the printing press.

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text: Page:Sacred Books of the East - Volume 11.djvu/370


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Page:Sacred Books of the East - Volume 11.djvu/369

 ADDENDA ET CORRIGENDA

Mahâ-parinibbâna Sutta I, 23, 24. The 'nobles' (khattiyas) should come before the 'Brâhmans,' as in III, 21, and in the Tevigga Sutta I, 19. The sentiment of I, 24 recurs in a passage given by Mr. Beal from the Chinese in the ' Indian Antiquary,' IV, 96

— II, 31. 'Went out from the monastery' (vihâra). There is no mention of a vihâra in the previous sections. The following con- versation seems therefore to have been originally recorded in some other connection.

— III, 20. Add at the end, 'These, Ânanda, are the eight causes, proximate and remote, of the appearance of a mighty earth-quake.'

— V, 10 (note p. 88). The passage here quoted from Buddhaghosa, about angels Nikâya, Duka Nipâta

— V, 52. The words 'who was not a believer' should be in brackets. They are inserted to give the full force of the word paribbâgako, on the point of a gimlet, recurs in the Anguttara as the translation ' mendicant' might convey the impression that Subhadda was a Buddhist mendicant.

— VI, 26. Compare Gâtaka I, 60, line 17.


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Page:Wittgenstein - Tractatus Logico-Philosophicus, 1922.djvu/151

Rh  And if this were not the case, how could we apply logic? We could say: if there were a logic, even if there were no world, how then could there be a logic, since there is a world?

Russell said that there were simple relations between different numbers of things (individuals). But between what numbers? And how should this be decided—by experience?

(There is no pre-eminent number.)

The enumeration of any special forms would be entirely arbitrary.

How could we decide a priori whether, for example, I can get into a situation in which I need to symbolize with a sign of a 27-termed relation?

May we then ask this at all? Can we set out a sign form and not know whether anything can correspond to it?

Has the question sense: what must there be in order that anything can be the case?

It is clear that we have a concept of the elementary proposition apart from its special logical form.

Where, however, we can build symbols according to a system, there this system is the logically important thing and not the single symbols.

And how would it be possible that I should have to deal with forms in logic which I can invent: but I must have to deal with that which makes it possible for me to invent them.

There cannot be a hierarchy of the forms of the elementary propositions. Only that which we ourselves construct can we foresee.

Empirical reality is limited by the totality of objects. The boundary appears again in the totality of elementary propositions. Rh


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Page:Wittgenstein - Tractatus Logico-Philosophicus, 1922.djvu/153

Rh The hierarchies are and must be independent of reality.

If we know on purely logical grounds, that there must be elementary propositions, then this must be known by everyone who understands propositions in their unanalysed form.

All propositions of our colloquial language are actually, just as they are, logically completely in order. That simple thing which we ought to give here is not a model of the truth but the complete truth itself.

(Our problems are not abstract but perhaps the most concrete that there are.)

The application of logic decides what elementary propositions there are. What lies in its application logic cannot anticipate.

It is clear that logic may not conflict with its application.

But logic must have contact with its application.

Therefore logic and its application may not overlap one another.

If I cannot give elementary propositions a priori then it must lead to obvious nonsense to try to give them.

The limits of my language mean the limits of my world.

Logic fills the world: the limits of the world are also its limits.

We cannot therefore say in logic: This and this there is in the world, that there is not.

For that would apparently presuppose that we exclude certain possibilities, and this cannot be the case since otherwise logic must get outside the limits of the world: that is, if it could consider these limits from the other side also. Rh


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Page:Wittgenstein - Tractatus Logico-Philosophicus, 1922.djvu/155

Rh What we cannot think, that we cannot think: we cannot therefore say what we cannot think.

This remark provides a key to the question, to what extent solipsism is a truth.

In fact what solipsism means, is quite correct, only it cannot be said, but it shows itself.

That the world is my world, shows itself in the fact that the limits of the language (the language which I understand) mean the limits of my world.

The world and life are one.

I am my world. (The microcosm.)

The thinking, presenting subject; there is no such thing.

If I wrote a book "The world as I found it", I should also have therein to report on my body and say which members obey my will and which do not, etc. This then would be a method of isolating the subject or rather of showing that in an important sense there is no subject: that is to say, of it alone in this book mention could not be made.

The subject does not belong to the world but it is a limit of the world.

Where in the world is a metaphysical subject to be noted?

You say that this case is altogether like that of the eye and the field of sight. But you do not really see the eye.

And from nothing in the field of sight can it be concluded that it is seen from an eye.

For the field of sight has not a form like this:

Rh


text:
Page:The Mathematical Principles of Natural Philosophy - 1729 - Volume 2.djvu/339

Book III. its epicycle BDA, in the reciprocal duplicate proportion of the Sun's ditance from the Earth. Therefore that it may move yet fater in the reciprocal imple proportion of the ditance; uppoe that from D the centre of the orbit a right line DE is drawn, tending towards the Moon's apogee once equated, that is, parallel to TC, and (et off), the angle EDF equal to the exces of the foreaid annual argument above the ditance of the Moon's apogee from the Sun's perigee in conequentia; or, which comes to the ame thing, take the angle CDF equal to the complement of the Sun's true anomaly to 360°. And let DF be to DC, as twice the eccentricity of the orbis magus to the Sun's mean ditance from the Earth and the Sun's mean diurnal motion from the Moon's apogee to the Sun's mean diurnal motion from its own apogee conjunctly, that is, as $332 7⁄8$ to 1000, and 52'. 27. 16'. to 59'. 8. 10' . conjunctly; or as 3 to 100. And imagine the centre of the Moon's orbit, placed in the point F, to be revolved in an epicycle whoe centre is D, and radius DF, while the point D moves in the circumference of the circle DABD. For by this means the centre of the Moon's orbit comes to decribe a certain curve line, about the centre C, with a velocity which will be almot reciprocally as the cube of the Sun's ditance from the Earth, as it ought to be.

The calculus of this motion is difficult, but may be render'd more eay by the following approximation. ASS undefineduming as above the Moon's mean ditance from the Earth of 100000 parts, and the eccentricity TC of 5505 uch parts, the line CB or CD will be found $11721 3⁄4$, and DF $35 1⁄5$ of thoe parts. And this line DF at the ditance TC ubtends the angle at the Earth, which the removal of the centre of the orbit from the place D to the place F generates in the motion of this centre; and double this line DF in a parallel poition, at the ditance of the upper focus of the Moon's orbit


text: Dictionary of National Biography, 1885-1900/Layamon


text:
1922 Encyclopædia Britannica/Nicholson, Edward William Byron

NICHOLSON, EDWARD WILLIAM BYRON (1849-1912), English scholar and librarian, was born at St. Helier March 16 1849. Educated at Tonbridge and Trinity College, Oxford, in 1873 he became librarian of the London Institution, and in 1877 founded the international conference of librarians and the Library Association. In 1882 he succeeded H. O. Coxe as Bodley's librarian. He published commentaries on the Gospel according to the Hebrews (1879) and St. Matthew (1881), Keltic Researches (1904), papers on philology, etc., and wrote the article “Mandeville” in the E.B. He died at Oxford March 7 1912.


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Page:Sacred Books of the East - Volume 11.djvu/339

 U 2


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Page:Mrs Beeton's Book of Household Management.djvu/33

Rh day guiding their daughters in society, and in this cherished hope have a motive for not abstaining too much from social intercourse. One is apt to become narrow-minded by living too much in the home circle; it is not well to get out of the way of meeting fresh people. It is important also that children should have the advantage of mixing with other young people, though of course parents should exercise every precaution against the evils of bad company.

Friendships should not be hastily formed, or the heart given to every newcomer. There are women who smile on every chance acquaintance, and who have not the courage to reprove vice or defend virtue. Addison, the greatest essayist, observes that—"A friendship which makes the least noise is very often the most useful; for which reason, I should prefer a prudent friend to a zealous one."

The advice Shakespeare makes Polonius give to his son Laertes is thoroughly sound:—

Hospitality should be practised; but care must be taken that the love of company, for its own sake, does not become a prevailing passion; such a habit is no longer hospitality, but dissipation. Reality and sincerity in this, as in all duties of life, should be studied; for, as Washington Irving says—"There is an emanation from the heart in genuine hospitality which cannot be described, but is immediately felt, and puts the stranger at once at his ease." A lady, when she first undertakes the responsibility of a household, should not attempt to retain all the mere acquaintances of her youth. Her true and tried friends are treasures never to be lightly lost, but they, and the friends she will make by entering her husband's circle, and very likely by moving to a new locality, should provide her with ample society.

In Conversation one should never dwell unduly on the petty annoyances and trivial disappointments of the day. Many people get into the bad habit of talking incessantly of the worries of their servants and children, not realizing that to many of their hearers these are uninteresting if not wearisome subjects. From one's own point of view, also, it is well not to start upon a topic without having sufficient knowledge to discuss it with intelligence. Important events, whether of joy or sorrow, should be told to friends whose sympathy or congratulation may be welcome. A wife should never allow a word about any faults of her husband to pass her lips; and in conversation, she should keep the counsel of Cowper continually in her memory,—that it should flow naturally and not


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Page:Mrs Beeton's Book of Household Management.djvu/34

12 The secret of our conversation being entertaining or the reverse consists mainly on our powers of suiting it to the minds of those with whom we are speaking. With some it is necessary to make but little effort for they much prefer to talk themselves, and it is then the duty of the hostess to listen with as much interest as she can command. Other people are shy, and then a good deal of tact is required to find out subjects congenial to them, for there are sure to be some in which they are interested, and it is well for the mistress of a household to know a little of the current topics of the day.

Cheerfulness.—We cannot too strongly insist on the vital importance of always preserving an equable good temper amidst all the little cares and worries of domestic life. Many women may be heard to declare that men cannot realize the petty anxieties of a household. But a woman must cultivate that tact and forbearance without which no man can hope to succeed in his career. The true woman combines with mere tact that subtle sympathy which makes her the loved companion and friend alike of husband, children and all around her. Stevenson's prayer is worth remembering: "The day returns, and brings us the petty round of irritating concerns and duties. Help us to play the man, help us to perform them with laughter and kind faces, let cheerfulness abound with industry. Give us to go blithely on our business all this day, bring us to our resting beds weary and content and undishonoured, and grant us in the end the gift of sleep."

On the Important Subject of Dress and Fashion we cannot do better than quote: "Let people write, talk, lecture, satirize, as they may, it cannot be denied that, whatever is the prevailing mode in attire, let it intrinsically be ever so absurd, it will never look as ridiculous as another, which, however convenient, comfortable, or even becoming is totally opposite in style to that generally worn." A lady's dress should be always suited to her circumstances, and varied for different occasions. The morning dress should be neat and simple, and suitable for the domestic duties that usually occupy the early part of the day. This dress should be changed before calling hours; but it is not in good taste to wear much jewellery except with evening dress. A lady should always aim at being well and attractively dressed whilst never allowing questions of costume to establish inordinate claims on either time or purse. In purchasing her own garments, after taking account of the important detail of the length of her purse, she should aim at adapting the style of the day in such a manner as best suits the requirements of her face, figure and complexion, and never allow slavish adherence to temporary fads of fashion to overrule her own sense of what is becoming and befitting. She should also bear in mind that her different costumes have to furnish her with apparel for home wear, outdoor exercise and social functions, and try to allot due relative importance to the claims of each.

The advice of Polonius to his son Laertes, in Hamlet, is excellent;


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 16 {|
 * colspan=17 |EASTERN COUNTIES
 * Stations.
 * colspan=16 |Down trains
 * colspan=2 |a.m.
 * colspan=2 |a.m.
 * colspan=2 |p.m
 * colspan=2 |p.m
 * colspan=2 |p.m
 * colspan=2 |p.m
 * colspan=2 |p.m
 * colspan=2 |
 * SHOREDITCH
 * 8
 * 30
 * 11
 * 6
 * 2
 * 0
 * 3
 * 0
 * 4
 * 15
 * 5
 * 0
 * 6
 * 30
 * Mile End
 * 8
 * 34
 * 11
 * 4
 * 2
 * 4
 * 3
 * 4
 * Stratford
 * 8
 * 41
 * 11
 * 11
 * 2
 * 11
 * 3
 * 11
 * 4
 * 25
 * 5
 * 10
 * 6
 * 40
 * Forest Gate
 * 4
 * 29
 * Ilford
 * 8
 * 50
 * 11
 * 20
 * 2
 * 20
 * 3
 * 20
 * 4
 * 35
 * 5
 * 19
 * 6
 * 49
 * ROMFORD
 * 9
 * 1
 * 11
 * 31
 * 2
 * 31
 * 3
 * 31
 * 4
 * 46
 * 5
 * 30
 * 7
 * 0
 * Stations
 * colspan=16 |Up Trains
 * colspan=2 |a.m.
 * colspan=2 |a.m.
 * colspan=2 |a.m
 * colspan=2 |p.m
 * colspan=2 |p.m
 * colspan=2 |p.m
 * colspan=2 |p.m
 * colspan=2 |
 * BRENTWOOD
 * 8
 * 45
 * 9
 * 45
 * 10
 * 45
 * 12
 * 30
 * 3
 * 30
 * 5
 * 30
 * 6
 * 30
 * ROMFORD
 * 9
 * 0
 * 10
 * 0
 * 11
 * 0
 * 12
 * 45
 * 3
 * 45
 * 5
 * 45
 * 6
 * 45
 * Ilford
 * 9
 * 11
 * 10
 * 11
 * 11
 * 11
 * 12
 * 56
 * 3
 * 56
 * 5
 * 56
 * 6
 * 56
 * Forest Gate
 * 9
 * 17
 * Stratford
 * 9
 * 21
 * 10
 * 19
 * 11
 * 19
 * 1
 * 4
 * 4
 * 4
 * 6
 * 4
 * 7
 * 4
 * MILE END
 * 9
 * 28
 * 1
 * 11
 * 6
 * 11
 * 7
 * 11
 * 5
 * 45
 * 6
 * 45
 * Ilford
 * 9
 * 11
 * 10
 * 11
 * 11
 * 11
 * 12
 * 56
 * 3
 * 56
 * 5
 * 56
 * 6
 * 56
 * Forest Gate
 * 9
 * 17
 * Stratford
 * 9
 * 21
 * 10
 * 19
 * 11
 * 19
 * 1
 * 4
 * 4
 * 4
 * 6
 * 4
 * 7
 * 4
 * MILE END
 * 9
 * 28
 * 1
 * 11
 * 6
 * 11
 * 7
 * 11
 * 10
 * 19
 * 11
 * 19
 * 1
 * 4
 * 4
 * 4
 * 6
 * 4
 * 7
 * 4
 * MILE END
 * 9
 * 28
 * 1
 * 11
 * 6
 * 11
 * 7
 * 11
 * 1
 * 11
 * 6
 * 11
 * 7
 * 11
 * 11
 * 7
 * 11

 * colspan=17 |'On Sundays from Shoreditch at 9 and 10 a.m, 2,3, and 6½ p.m From Brentwood at 8¾ & 10 a.m. 1½,4½ and 6½ p.m
 * colspan=17 |'On Sundays from Shoreditch at 9 and 10 a.m, 2,3, and 6½ p.m From Brentwood at 8¾ & 10 a.m. 1½,4½ and 6½ p.m

—London to Brentwood, 12st clss 3s 6d. 2nd 2s 6d, third 2s.
 * colspan=17 |London and Croydon.
 * colspan=17 |London and Croydon.

From Tooley Street,London 9 5 and 11 5 a.m, 2 20, 4 20, 6 20, & 8 20 p.m

From Crydon, 9 5 am, 1 20, 3 20, 5 20, 7 20, and 9 20 p.m

Fares.—London to New Cross, first class 1s, second class 9d; Dartmouth arms 1s 9d and 1s 4d; Sydenham 1s 10d amd 1s 4d; Anerley 2s 0d and 1s 6d; Jolly Sailor, near Beulah Spa, and that part of of Norwood 2s 6d; Crydon 2s 3d and 1s 9d.
 * colspan=17 |SHEFFIELD AND ROTHERHAM.
 * colspan=17 |From Sheffield Wicker railway station, 8½, 9¼, 10½ and 11½ a.m 12½, 1½, 2½, 3½, 4½, 5½, 6½ and 7½ p.m.
 * colspan=17 |From Sheffield Wicker railway station, 8½, 9¼, 10½ and 11½ a.m 12½, 1½, 2½, 3½, 4½, 5½, 6½ and 7½ p.m.
 * colspan=17 |From Sheffield Wicker railway station, 8½, 9¼, 10½ and 11½ a.m 12½, 1½, 2½, 3½, 4½, 5½, 6½ and 7½ p.m.

From Rotherham, every hour from 9 a.m to 8 p.m.

On Sundays from Sheffield at 9, an 10 a.m. 1½, 2½, 4½, 5½, 6½ and 7½ p.m. From Rotherham 9½ a.m, 1, 2, 4, 5, 6, 7, & 8 p.m.

FARES—From Sheffield Wicker railway station to Rotherham, 1st class 1s; second 9d; third 6d. Sheffield to Brightside, 1st class 6d; 2nd, 4d; 3rd, 3d.

On Monday morning a train leaves Sheffield for Rotherham at 7½ and returns at 8
 * colspan=17 |
 * colspan=17 |

Shildon and South Church to Darlington, 8 & 11 a.m.; 2, 5, and 8½ p.m.

Darlington to Shildon & South Church, 7, 9 30 mail, & 12, a.m., 2 20, 7 5½ p.m.

Darlington to Stockton 8 30, 9 45 mail a.m; & 12 40, 2 40 3 50 mail, and 6 p.m. Stockton to Darlington, mail 8¼, 9¾ and 11 20 a.m.; 2 45 mail, 4 40 and 7¼ p.m.

Stockton to Middlesborough, 7 30, 9 5, 10 20, & 11¾ a.m.; 1 15, 2 10, 3 15, 5¼, 6 35, and 7½ p. m.

Middlesbrough to Stockton 7, 7 55, 9½ and 11 a.m. 12½, 1½, 2¾, 4 20, 6, and 7 p.m.

Stockton to Seaton and Hartlepool, 8, 9¼, and 11¼ a.m.; 1 20, 3 30,5¼ p.m. Hartlepool and Seaton to Stockton 8¾ and 10 25 a.m. 1 30 3¼, and 6 p.m

St. Helens to Shildon, 7 20 a.m.; l 20 and 4 20 p.m; returning at 9 50 a.m. mail, 240, and 5 50 p.m.

The train from St Helens at 7 20 a.m. will leave at 8 15 a.m. on Sridays.

A market coach leaves Middlesbrough for Darlington on fortnight Mondays at 7, and Stockton at 7 15 a.m.

Fares from Darlington throughout, 1st class 8s, 2nd class 6s.
 * colspan=17 |
 * colspan=17 |

Cardiff to Merthyr, 8 30 a.m., 1 and 4 p.m.

Merthyr to Cardiff, 9 5 a.m., 1 35 ⋅and 4 35 p.m.

On Sundays from Cardiff 9 a.m. and 4 p.m. From Merthyr 9 20 a.m. and 4 20 p.m

FARES from Cardiff to Merthyr, first class 5s;; second class 4s; third class 2s.
 * }
 * }

title: Page:Bradshaw's Monthly (XVI).djvu/20


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Page:Mrs Beeton's Book of Household Management.djvu/35

Rh and although given to one of the male sex, will equally apply to the question of a woman's dress:—

Charity is a Duty and privilege that we owe to ourselves as well as to our needy neighbours. There is, we hope, hardly any one so poor, but that with a little thought he can give assistance, in works if not in goods, to others. As a poet has sung—

Personal work, care and time are however necessary if our gifts are to have the best effect. Fortunately, the duty of visiting the poor, whether in crowded city slums or rustic villages, was never more widely recognized than at the present time. It should not be necessary to urge all who undertake this duty to lay aside any patronizing attitude, which may do untold harm. A heartfelt sense of the real dignity of honest, self-supporting poverty is one of the first essentials in such work.

Marketing.—Much information for guidance and assistance will be found in our average price lists in the chapter on "Marketing" and in the observations before the cookery sections for Fish, Meat, Poultry, Game, Vegetables, Fruit, etc. That the best articles will prove the cheapest in the long run, and that the purchase of low priced and untrustworthy substitutes for reliable articles should be avoided, may be laid down as fundamental rules for marketing. It is most desirable that whenever possible the mistress should herself purchase all stores needed for the home. Should the young wife lack knowledge upon these subjects, a little personal practice and experience will soon teach her the best articles to buy and the most reliable places to deal at.

Accounts of Household Expenditure should always be kept, and kept punctually and precisely. The best plan for keeping household accounts is to write down in a daily diary every amount, be it ever so small, spent each day; then, at the end of a week or month, let these payments be ranged under their various heads of Butcher, Baker, etc. Thus the amounts paid to each tradesman will be seen, and any week's or month's expenses can be contrasted with those of another. The housekeeping accounts should be balanced not less than once a month—once a week is better; and it should be seen that the money in hand agrees with the accounts. "My advice,"


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Page:Life of Octavia Hill as told in her letters.djvu/212

 capital ; not that he cared for the money ; but that, if the scheme were placed on a business footing, others might follow the example. Upon which, Octavia exclaimed, ' Who will ever hear of what I do ? ' Nevertheless, she admitted the justice of his criticism, and promised to use her best efforts to make the scheme a paying one ; and so actually began the work which was to spread so far.

"When Octavia was searching for a suitable house to turn into tenements for the poor,—she was most anxious to find one with a garden. We spent many days looking at empty houses, and seeing landlords and agents ; but, whenever the purpose for which the house was required was understood, difficulties were at once raised. At last, after one of these refusals, Octavia exclaimed, ' Where are the poor to live ? ' Upon which the agent replied coldly. ' I don't know ; but they must keep off the St. John's Wood Estate.' "

With regard to the school, which was to supply so many zealous and sympathetic helpers for Octavia's work, it will be noted that all of the four sisters had shown an early interest in education ; and while Octavia and Emily carried on the teaching at Nottingham Place, in which Florence afterwards shared, Miranda was managing a day school for the children of small tradesmen and artizans. The Nottingham Place school was originally intended only for a few children of intimate friends. But the growth of the numbers, and Octavia's additional work in the management of the houses, induced Miranda, in 1866, to give up her separate teaching, and to become the head of the Nottingham Place school.

As will be seen from one or more of the letters, Octavia was disposed to emphasise the difference between her stern ideas of discipline, and Miranda's gentle persuasiveness ; and, though this difference may have been exaggerated in Octavia's mind, something of the same feeling seems to be reflected in the accounts given by early pupils. On the other hand, that Octavia's readiness of resource and helpfulness in emergencies was specially impressed on the memories of the scholars, seems proved by an amusing story, which I remember hearing from one of the pupils.


text:
User talk:Danielle Geller

Welcome

Hello, Danielle Geller, and welcome to Wikisource! Thank you for. I hope you like the place and decide to stay. Here are a few good links for newcomers:
 * Help pages
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I hope you enjoy contributing to Wikisource, the library that is free for everyone to use! In discussions, please "sign" your comments using four tildes ( ~ ); this will automatically produce your IP address (or username if you're logged in) and the date. If you need help, ask me on my talk page, or ask your question here (click  [ edit] ) and place  before your question.

Again, welcome! :-) Dominic (talk) 18:00, 22 July 2012 (UTC)

Response to: Tables across page breaks.
Hi! I noticed you had fixed a couple pages I had done (thanks!), but then the most recent page you worked on, the table heading isn't rendering correctly. The numbers for A.D. are in reverse order (9, 8, 7 ->) instead of (1, 2, 3 ->). I'm pretty new and wasn't really sure how to resolve it.

 * Hello, Danielle.
 * Well spotted! The mistake was entirely mine (cut-and-paste error from a prior page), complicated by the fact that the following two pages have not yet been proofread (and would both eventually also be incorporated into the cross-page table, I anticipate.)

 * In short, here is the edit I performed to (I hope!) fix the page.
 * The entire edit takes place in the "page-header" area, so it is quite easy to miss (worse yet, it is in the region scrolled out of the box when you start to edit the page.) The theory is that by repeating the table headers (and footers) each page can look like the book scan, but eventually this:
 * Climatic_Cycles_and_Tree-Growth/Appendix
 * should show the joined-up table pieces, more suited to displaying in, say, an ebook.
 * A couple of notes:

 * 1) Because the tables are pretty big it will take a fair while for that last page to load, so please be patient.
 * 2) You will need to scroll down more than 50% of the entire page, until [120] (the page before the mistake) appears on the left margin.
 * 3) Please don't expect the display to look "right" (yet!) until the two pages not yet proofread have been treated (at present only the BC table is visible, because the AD table is still not complete, at least so far as this view is concerned.)
 * 4) If any part of my clumsy wording above needs clarification, here is the "official" reference for cross-page tables!
 * Help:Page_breaks
 * Hope any of this helps. MODCHK (talk) 05:00, 21 August 2012 (UTC)

title: User talk:Danielle Geller


text:
1922 Encyclopædia Britannica/Nicholson, Meredith

NICHOLSON, MEREDITH (1866-), American writer, was born at Crawfordsville, Ind., Dec. 9 1866. He was educated in the public schools of Indianapolis, and for many years he was engaged in journalism in that city. His works include: The Hoosiers (1900); The Main Chance (1903); Zelda Damaron (1904); The House of a Thousand Candles (1905); The Port of Missing Men (1907); A Hoosier Chronicle (1912); The Provincial American (1912); Otherwise Phyllis (1913); The Madness of May (1917); The Valley of Democracy (1918); Lady Larkspur (1919); ''Blacksheep! Blacksheep! (1920); and The Man in the Street'' (1921).


text:
1922 Encyclopædia Britannica/Nicholson, William

NICHOLSON, WILLIAM (1872-), English painter and engraver, was born at Newark Feb. 5 1872, and was educated at the Magnus school, Newark. He studied at the Académie Julien, Paris, and about 1894 began experimenting in wood engraving, producing some admirable work in that medium, characterized by the use of bold masses of black and white or of sombre greys and browns, relieved by touches of bright colour. In this manner he illustrated An Alphabet (1898); An Almanac of Twelve Sports

(with Rudyard Kipling; 1898); London Types (with W. E. Henley; 1898); Characters of Romance (1900); A Square Book of Animals (with A. Waugh; 1900), and engraved some well-known portraits, including that of Queen Victoria. He also collaborated with James Pryde under the name of “The Beggarstaff Brothers” in designing some remarkable posters. To the set of lithographs entitled “Britain's Aims and Ideals,” published during the World War, he contributed “The End of War.” As a painter he is best known for his interiors and still-life pictures, such as “The Hundred Jugs” (1916), “Souvenirs de Babette,” “Miss Simpson's Boots” and “The Striped Shawl”; but his work also includes landscapes for example “The Hill above Harlech” — generally in a low key, and many portraits, including those of W. E. Henley, the painter's mother, Sir W. C. Pakenham (for the Imperial War Museum); Ursula Lutyens, and “The Girl with the Tattered Glove.” He is represented in the Luxembourg, Paris; the Tate Gallery; the Walker Art Gallery, Liverpool; the Glasgow Gallery; and the Fitzwilliam Museum, Cambridge.


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1922 Encyclopædia Britannica/Nicholson, William Gustavus Nicholson, 1st Baron

NICHOLSON, WILLIAM GUSTAVUS NICHOLSON, (1845-1918), British field-marshal, was born March 2 1845, and joined the Royal Engineers in 1865. He served in the Afghan War, 1878-80, for which he was given a brevet majority, and he took part in the Egyptian campaign of 1882. For service on the staff in Burma in 1885-6 he was promoted brevet lieutenant-colonel, and he reached the rank of colonel in 1891. He next served as chief of the staff in the Tirah campaign, for which he received the K.C.B., and as adjutant-general in India. In 1899 he went out to South Africa as military secretary to Lord Roberts, but on arrival he was placed at the head of the transport service and was promoted major-general. He was appointed Director of Mobilization and Intelligence at the War Office in 1901 and was shortly afterwards promoted lieutenant-general; this position he held till early in 1904 when he went to the Far East as chief military attaché with the Japanese forces. At the end of 1905 he was appointed quartermaster-general; in 1906 he was promoted general and in 1908 was transferred to the post of Chief of the Imperial General Staff, which he held during the important period of the Haldane reforms. He was promoted field-marshal in 1911 and, on vacating his appointment at the War Office in the following year, was raised to the peerage as Baron Nicholson of Roundhay. In 1913 he went out to the East as chairman of a commission on Indian military expenditure, and in 1916-7 he was a member of the Dardanelles commission; this was his last public service. He died on Sept. 18 1918. Lord Nicholson was a man of high intellectual attainments and, although somewhat given to controversy, a successful military administrator.


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Translation:Shulchan Aruch/Orach Chaim/25

Specification of the Laws of Tefillin

דיני תפילין בפרטות

Paragraph 1 — After putting on a tallit with tzitzit one then puts on tefillin, due to [the principle of] ma`alin b'kodesh (progressive increase in sanctity). So, one who puts their tefillin pouch and their tallit into the same pouch must be careful not to put the tefillin container on top, so that he is not met with them first, in which case he'd be required to put them on before the tallit in order to avoiding passing over [the opportunity do perform] a commandment.
 * Rem"a: One who has tefillin ready at hand but lacks tzitzit does not have to wait for tzitzit; instead he puts on the tefillin and when a tallit is brought to him he wraps himself in it (Divrei Atzmo)

סעיף א — אחר שלבש טלית מצוייץ יניח תפלין שמעלין בקודש והמניחין כיס התפלין והטלית לתוך כיס אחת צריכין ליזהר שלא יניחו כיס התפלין למעלה כדי שלא יפגע בהם תחלה ויצטרך להניחם קודם הטלית כדי שלא יעבור על המצוה.
 * הגה: מיהו אם תפילין מזומנים בידו ואין לו ציצית אין צריך להמתין על הציצית אלא מניח תפילין וכשמביאים טלית מעטפו (דברי עצמו):

Paragraph 2 — One who is careful to wear a tallit kattan wears it and puts on tefillin at home and goes wearing tzitzit and tefillin to the synagogue and wraps himself in the tallit gadol at there.
 * Rem"a: And it is the universal custom to wrap oneself in the tallit gadol, say the blessing over it, and then put on tefillin and only after this walk to the synagogue.

סעיף ב — מי שהוא זהיר בטלית קטן ילבשנו ויניח תפלין בביתו וילך לבוש בציצית ומוכתר בתפילין לבית הכנסת ושם יתעטף בטלית גדול.
 * הגה: והעולם נהגו להתעטף אף בטלית גדול קודם ולברך עליו ואחר כך מניח התפילין והולך לבית הכנסת

Paragraph 3 — The Rosh said the morning blessings up until "crown Israel with glory" (עוטר ישראל בתפארה) and then put on his tefillin and said "crown Israel with glory"

סעיף ג' — הרא"ש היה מסדר הברכות עד עוטר ישראל בתפארה ואז היה מניח תפילין ומברך עוטר ישראל בתפארה:

Paragraph 4 — One must be wearing tefillin during the [morning] reading of the Shema and during the tefillah.

סעיף ד — צריך שיהיו תפילין עליו בשעת קריאת שמע ותפלה:

Paragraph 5 — In putting on tefillin as God commanded us, we put four parshiyot inside [the tefillin boxes], those that have in them referene to the oneness of God and the exodus from Egypt, on the arm next to the heart and on the head next to the brain in order that we should remember the miracles and wonders that God performed for us because they teach us about His oneness and that he has the power and dominion in the highest places and the lowest places to do in them as he wishes and that one's soul, which is in the brain and in the heart is to be enslaved to God, that it is the source of unwanted desire and thoughts and with this one will remember the Creator and will reduce his [idle?] enjoyments. One puts on the tefillin shel yad first and says the blessing "to place tefillin" (להניח תפילין) and then puts on the tefillin shel rosh and does not say another blessing, as there is one blessing for the two of them. Rem"a: And there are those who say to bless on the shel rosh "on the mitzvah of tefillin" (על מצות תפילין) even if one did not pause in between them (and this is the custom for Ashkenazim that one says two blessings, and it is good to always say after the second blessing "Blessed is the name of his glorious kingdom forever and ever" (ברוך שם כבוד מלכותו לעולם ועד)

סעיף ה — יכוין בהנחתם שצונו הקב"ה להניח ארבע פרשיות אלו שיש בהם יחוד שמו ויציאת מצרים על הזרוע כנגד הלב ועל הראש כנגד המוח כדי שנזכור נסים ונפלאות שעשה עמנו שהם מורים על יחודו ואשר לו הכח והממשלה בעליונים ובתחתונים לעשות בהם כרצונו וישתעבד להקב"ה הנשמה שהיא במוח וגם הלב שהוא עיקר התאוות והמחשבות ובזה יזכור הבורא וימעיט הנאותיו ויניח של יד תחלה ויברך להניח תפילין ואחר כך יניח של ראש ולא יברך כי אם ברכה אחת לשתיהם. הגה: ויש אומרים לברך על של ראש על מצות תפילין אפילו לא הפסיק בינתיים (הרא"ש הלכות תפילין) (וכן פשט המנהג בבני אשכנז שמברכין שתי ברכות וטוב לומר תמיד אחר הברכה השניה ברוך שם כבוד מלכותו לעולם ועד) (מהר"י בן חביב אגור סימן ל"ח):

Paragraph 6 — If one touches the tefillin shel rosh first one must nevertheless skip the mitzvah and put on the tefillin shel yad first and then put on the head tefillin shel rosh

סעיף ו — אם פגע בשל ראש תחלה צריך להעביר על אותה המצוה ויניח של יד תחלה ואחר כך של ראש:

Paragraph 7 — During the blessing, one pronounces the hay (ה) in להניח with a kamatz and not a patakh or a dagesh

סעיף ז — יברך להניח בקמץ תחת הה"א ולא בפתח ובדגש:

Paragraph 8 — One says the blessing for all commandments just before performing them, and so one says the blessing on the shel yad after putting them on the bicep but before tightening it because the tightening is the actual mitzvah Rem"a: And similarly for the shel rosh we bless before fastening it (Tur)

סעיף ח — כל המצות מברך עליהם עובר לעשייתן (פירוש קודם. ויעבר את הכושי פירושו רץ והקדים לפניו). לפיכך צריך לברך על התפלה של יד אחר הנחה על הקיבורת קודם קשירתם שקשירתם זו היא עשייתן. הגה: וכן בשל ראש קודם שמהדקן בראשו (טור):

Paragraph 9 — One may not stop to talk between putting on the tefillin shel yad and the tefillin shel rosh and if one does stop one blesses on the shel rosh "on the mitzvah of tefillin" (על מצות תפילין). Rem"a: And since our custom is to say two blessings even if we do not pause, [if one paused] one must return and say on the shel rosh'' "to place" and also "on the mitzvah" [of tefillin]

סעיף ט — אסור להפסיק בדיבור בין תפלה של יד לתפלה של ראש ואם הפסיק מברך על של ראש על מצות תפילין. הגה: ולדידן דנוהגין לברך שתי ברכות אף אם לא הפסיק צריך לחזור ולברך על של ראש להניח גם על מצות (דברי עצמו):

Paragraph 10 — If one says something for the purpose of putting on tefillin one does not have to go back and make another blessing. If one hears the Shema, Kaddish or the Kedusha in between putting on the shel yad and the shel rosh one does not pause to respond; instead one should be quiet and listen and pay attention to what it is being said.

סעיף י — אם סח לצורך תפילין אינו חוזר ומברך אם שמע קדיש או קדושה בין תפלה של יד לתפלה של ראש לא יפסיק לענות עמהם אלא שותק ושומע ומכוין למה שאומרים:

Paragraph 11 — After one has tightened the shel yad on the arm one puts on the shel rosh before wrapping the strap around the arm and there is an opinion that it is prohibited to take the shel rosh out of the bag until the shel yad is put on. Rem"a: And even if both are out of the bag it is not correct to open the shel rosh until after putting on the shel yad. There is one who wrote to put on the shel yad while sitting and the shel rosh'' while standing (and in these countries this is not the practice; rather we put on both while standing).

סעיף י"א — אחר שקשר של יד על הזרוע יניח של ראש קודם שיכרוך הרצועה סביב הזרוע ויש מי שאומר שאסור להוציא תפלה של ראש מהתיק עד שתהא תפלה של יד מונחת.   הגה: ''ואף אם שניהם לפניו חוץ לתיק לא יתקן לפתוח התפלה של ראש עד אחר הנחה של יד (מהרי"א ומהר"י בן חביב). יש מי שכתב להניח של יד מיושב ושל ראש מעומד (אגור בשם הזוהר סימן פ"ד). (ובמדינות אלו לא נהגו כן אלא שתיהן מעומד''):

Paragraph 12 — If one puts on tefillin several times in the day one must say a blessing on them each time. If they fall out of place and one has to touch them to move them back to the proper place, one must say a blessing. Rem"a: And if one has to put only one of them back in place one blesses as if one has just put on one tefillin as discussed in Chapter 27.'' If one has moved them from their proper place even if one had thought to return them immediately one must say a blessing. Rem"a: And there are those who say not to make a blessing. (Tur Chapter 8 and this is our practice and is was already clarified in Chapter 8, paragraph 14). One who puts on tefillin shel yad and says the blessing and at the beginning of tightening it the tefillin-knot comes apart, requiring tying a new knot, if one's concentration has indeed not faltered, one does not need to make a new blessing. If the shel yad loosens before one puts on the shel rosh, one tightens the shel yad again and does not need to make a new blessing, but if one has already put on the shel rosh and only later does the shel yad come loose, one then has to tighten with a blessing. It is permitted to say a blessing on borrowed tefillin, but not on stolen tefillin.

סעיף י"ב — אם מניח תפילין כמה פעמים ביום צריך לברך עליהם בכל פעם. נשמטו ממקומם וממשמש בהם להחזירם למקומן צריך לברך.  הגה: ואם מחזיר אחת מהם יברך כמו שמניח תפלה אחת כדלקמן סימן כ"ז (דברי עצמו). הזיזם ממקומם אדעתא להחזירם מיד צריך לברך. הגה: ויש אומרים שלא לברך (טור סימן ח' והכי נהוג וכבר נתבאר לעיל סימן ח' סעיף י"ד). מי שמניח תפילין של יד ובירך ובתחלת ההדוק נפסק הקשר של יד והוצרך לעשות קשר אחר אמנם לא הסיח דעתו אינו צריך לחזור ולברך אם הותר של יד קודם הנחת של ראש מהדקן ואין צריך לחזור ולברך אבל אם הניח של ראש ואחר כך הותר של יד מהדק ומברך מותר לברך על תפילין שאולין ולא על גזולין:

Paragraph 13 — It is the universal practice not to take off the tefillin until after the prayer "And [a redeemer] shall come to Zion" And there is one who wrote on the side of the kabbalah not to remove tefillin until one has said three kedushot and four kaddishes which is the case (??) after Mourner's Kaddish and this is the practice of the stringent (see Sefer Hamusar 84). And on the days that there is Torah reading the practice is not to remove them until the Torah is returned to the ark. Rem"a: And this is the case in places where the Torah is returned to the ark after "And a redeemer shall come to Zion" (ובא לציון גואל) but according to the practice of countries where the Torah is returned to the ark immediately after the Torah reading one may not remove them except as on the other days of the week. On Rosh Chodesh one removes them before the Musaf prayer. Rem"a: And this is the law during Chol Hamoed. And particularly in those places where they say "Kedushat Keter"  during Musaf the practice is to remove them before Musaf in any place (Beit Yosef)''

סעיף י"ג — נהגו העולם שלא לחלוץ תפילין עד אחר קדושת ובא לציון.   ויש מי שכתב על צד הקבלה שלא לחלוץ עד שאמר בהם שלש קדושות וארבע קדישים דהיינו לאחר קדיש יתום והכי נוהגים המדקדקים (פתח עינים ספר המוסר פ"ד). וביום שיש בו ספר תורה נוהגים שלא לחלצם עד שיחזירו ספר תורה ויניחוהו בהיכל. הגה: והיינו במקום שמכניסין התורה לאחר ובא לציון גואל אבל לפי מנהג מדינות אלו שמכניסים התורה מיד לאחר הקריאה אין לחלצם רק כמו בשאר ימים (דברי עצמו). ביום ראש חודש חולצים אותם קודם תפלת מוסף. הגה: ''והוא הדין בחול המועד. ודוקא במקום שאומרים במוסף קדושת כתר מיהו נוהגים לסלקם קודם מוסף בכל מקום (בית יוסף''): }}

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 One night, some of the girls suddenly awoke to the impression that some intruder had come into the room. Whether the newcomer was a ghost or a burglar, they were, of course, uncertain. (I forget whether a chest of drawers or a towel-horse was the real offender.) But after trying all sorts of remedies, one girl cried out triumphantly, " I'll tell Miss Octavia " ; and this form of defiance seemed to restore the courage of the most timid.

But one would rather mention as the distinctive part in the management of the Nottingham Place school, not so much the differences of quality between any of the sisters as the way in which they all worked into each other's hands. Another old pupil, writing since Octavia's death, says, " I feel what a privilege I had in being one amongst you all—the little I do was first put into me in Nottingham Place days. I so admired you all, and the separate work you did."

Nor was Octavia's power over the young limited to those who were officially recognised as her pupils. Dr. Greville MacDonald, who has since made his mark in such different ways, writes :— " Miss Octavia Hill had an extraordinary influence upon me in my boyhood, though she could have known nothing of it. She was the first person who taught me how to learn, and how to love learning. In my youth, when I began to know a little of her social power and her personal sacrifice, she had more to do, I think, than even my father, in giving me a steadfast faith ; which, thanks to her heart and life, became established amidst the ruins of conflicting questions, and has ever grown in steadfastness."

But, besides the assistance which the school supplied in the development of Octavia's work among the poor, the home at Nottingham Place was connected in a more material way with the inhabitants of the Marylebone courts. The stables at the back of the house were turned into a room for the tenants' parties ; the rooms above were let to a blind man and his family in whom Octavia was much interested ; and, in order to prepare the place for habitation, Octavia and Miss Cons whitewashed and painted the rooms, and even glazed the windows. This practical knowledge of such work was a great


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T may seem like great exaggeration to say that this is one of the most interesting and profitable books that has been placed upon the American book market for many years. It follows no old rut; it has found a new path, and the reader is permitted to walk in regions which he never saw and of which he never read before. It is indeed a triumph of literary genius to give a picture of intelligent life in other worlds upon a scientific and philosophical basis. Other writers have attempted to give a description of conditions on the Moon, Mars, or some other single planet, but no one has succeeded in picturing the mysteries of life in a number of star worlds with such a fascination as is here found.

Some one may say that the book is only a work of imagination, but we challenge any one to produce a book that gives more timely thrusts at the evils of our present day life. By showing how the people of other worlds have fallen into their sad conditions the author sounds a note of

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 warning to the people of this world, and by giving a glimpse of the manner in which other worlds have reached their great triumphs, he gives to the people of our world a spur to loftier ideals, to greater inventions, and to a purer life.

The publisher of this volume is proud to put upon the market a book of such high value and dignity. It is quite unusual for the subscription book market to see such a princely book come into its midst. Here we have ten dollars worth of new ideas, packed into cream form, all for one dollar, and we positively assert that nothing like it can be found anywhere in literature. Great books have no companions.

The illustrations are from the masterly hands of an artist of special merit for this class of work. He happily places himself into the midst of other worlds in order to draw the beautiful pictures that illustrate and adorn this volume. The illustrations are well worth careful examination and when studied in connection with the reading matter they are seen in their greatest beauty and value. The Publishers

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UR world is large enough to excite our interest and invite our study until we close our eyes in death. Yet there are countless other orbs scattered through the solar system and throughout the vast stretches of the starry heavens. Some of these worlds are smaller than ours, but the majority of them are hundreds or thousands of times larger.

Looking away from our solar system, we find that each star is a sun, in most instances the center of a group of worlds. So, for the lack of a better phrase, we shall say that there are millions of solar systems distributed through limitless space, each one serving its part in the great universal plan.

For what purpose are all these immense worlds shining and swinging in the depths of immensity? Could it be possible that they are nothing more than vast pieces of dead machinery, barren of all vegetable growth

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 and intelligent life, whereon desolation and solitude forever prevail?

Our own Earth is inhabited by a large variety of living forms ranging from the microscopic bacteria and animalcula to the glorious form of man with all his superior endowments. The air, earth and water are teeming with their billions of sensitive creatures; even a breath of air, a drop of water, or a leaf on a tree often contains a miniature world of living forms.

Amidst all this confusing animation around us, is it not absurd to suppose that other worlds, larger or smaller than our own, are barren of all life, and that from them no songs of thanksgiving ever arise to the Maker and Ruler of all things?

Such a supposition not only gives us a strange view of the character and attributes of God, but is at once repulsive to our instincts; anyone wishing to accept it may do so, but as for me and for a large company of my kind, we prefer to give a larger meaning to creation and a higher glory to the Creator.

Let no one doubt that the universe is

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 help to her in carrying out the repairs of the houses, and training unskilled men, whom she wished to employ.

The rest of the development of this period may be gathered from the letters. There is one to Mrs. Shaen, dwelling on her difficulties with the playground ; and at first they were very great. When the ground was being enclosed, the wall was twice pulled down. And, when Octavia and Emily went into the court, they were pelted. At the time of the opening, to which I and my father went, we were warned by a policeman that the court was too bad for us to go down. How great a change was wrought the following letters will show.

We came here on Saturday ; and very delighted we are with our new quarters. Poor Ockey had such difficulty about getting the house, because of being a lady without property, and so young ; they thought it mere speculation. Mr. Maurice and Ruskin, who were her references, were so kind about it. Ruskin saw the landlord at the College about it ; and Ockey received a letter to the effect that Mr. Ruskin had borne testimony to her " energy and every estimable quality," and, if he and Mr. Maurice would, without giving a formal guarantee, say as much in writing as that they believed Ockey capable of managing the affair, it would be sufficient. These letters were written ; but, before they were both received, Miss Wodehouse had given a formal guarantee ; and 0. , to her delight, found that Mr. Shaen had arranged the matter. Was it not nice of Miss Wodehouse ? She heard from Miss J. B. of the difficulty, and said that she had perfect confidence in 0. and perfect confidence in the plan ; and she would give the guarantee in a minute. . . . We did not know till nine


text: Dictionary of National Biography, 1885-1900/Cooke, George (1807-1863)


text: Dictionary of National Biography, 1885-1900/Cooke, George Frederick


text: Dictionary of National Biography, 1885-1900/Cooke, George Leigh


text: Dictionary of National Biography, 1885-1900/Cooke, George Wingrove


text: Dictionary of National Biography, 1885-1900/Cooke, Henry (d.1672)


text: Dictionary of National Biography, 1885-1900/Cooke, Jo.


text: Dictionary of National Biography, 1885-1900/Cooke, John (1666-1710)


text: Dictionary of National Biography, 1885-1900/Cooke, John (1763-1805)


text: Dictionary of National Biography, 1885-1900/Cooke, John (1731-1810)


text: Dictionary of National Biography, 1885-1900/Cooke, John (1738-1823)


text: Dictionary of National Biography, 1885-1900/Cooke, John (1756-1838)


text: Dictionary of National Biography, 1885-1900/Cooke, Robert (1550-1615)


text: Dictionary of National Biography, 1885-1900/Cooke, Robert (fl.1793-1814)


text: Dictionary of National Biography, 1885-1900/Cooke, Robert (1820?-1882)


text: Dictionary of National Biography, 1885-1900/Cooke, Roger


text: Dictionary of National Biography, 1885-1900/Cooke, Thomas (d.1478)


text: Dictionary of National Biography, 1885-1900/Cooke, Thomas (1703-1756)


text: Dictionary of National Biography, 1885-1900/Cooke, Thomas (1722-1783)


text: Dictionary of National Biography, 1885-1900/Cooke, Thomas (1763-1818)


text: Dictionary of National Biography, 1885-1900/Cooke, Thomas (1807-1868)


text: Tractatus Logico-Philosophicus/5

title: Tractatus Logico-Philosophicus/5


text: Dictionary of National Biography, 1885-1900/Cooke, Thomas Potter


text: Dictionary of National Biography, 1885-1900/Cooke, Thomas Simpson


text: Dictionary of National Biography, 1885-1900/Cooke, William (d.1553)


text: Dictionary of National Biography, 1885-1900/Cooke, William (d.1780)


text: Dictionary of National Biography, 1885-1900/Cooke, William (1711-1797)


text: Dictionary of National Biography, 1885-1900/Cooke, William (1757-1832)


text: Dictionary of National Biography, 1885-1900/Cooke, William Bernard


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


text: Dictionary of National Biography, 1885-1900/Cookes, Thomas


text: Dictionary of National Biography, 1885-1900/Cookesley, William Gifford


text: Dictionary of National Biography, 1885-1900/Cookson, George


text: Dictionary of National Biography, 1885-1900/Cookson, Henry Wilkinson


text: Dictionary of National Biography, 1885-1900/Cookson, James


text: Dictionary of National Biography, 1885-1900/Cookworthy, William


text: Dictionary of National Biography, 1885-1900/Cooley, Thomas


text: Dictionary of National Biography, 1885-1900/Cooley, William Desborough


text: Dictionary of National Biography, 1885-1900/Cooling, Richard


text: Dictionary of National Biography, 1885-1900/Coombes, Robert


text: Dictionary of National Biography, 1885-1900/Coombes, William Henry


text: Dictionary of National Biography, 1885-1900/Cooper, Abraham


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


text: Dictionary of National Biography, 1885-1900/Cooper, Andrew


text: Dictionary of National Biography, 1885-1900/Cooper, Anthony Ashley (1671-1713)


text: Dictionary of National Biography, 1885-1900/Cooper, Astley Paston


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


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


text: Dictionary of National Biography, 1885-1900/Cooper, Daniel


text: Dictionary of National Biography, 1885-1900/Cooper, Edward (d.1725?)


text: Dictionary of National Biography, 1885-1900/Cooper, Edward Joshua


text: Page:Life in a thousand worlds.djvu/8

title: Page:Life in a thousand worlds.djvu/8


text:
Page:Life in a thousand worlds.djvu/30

 full of intelligent life, in myriad types of existence and infinite stages of development. Physically speaking, one cannot imagine the countless variety of ways in which flesh and bone may congregate around the human brain to make a sentient and intelligent creature.

Confined as we are to our little dark world, we know by sight of only one way in which the brain conveys its messages and serves its ends, namely, through a body of one hundred pounds or more of flesh and bone, formed erect, and capable of rendering service upon a moment's notice. Therefore some of us are conceited enough to believe that we are the most perfect and beautiful beings of the universe, the highest expression of creative art, and that all other creatures in a million orbs take a secondary place.

True enough, we occupy an honored position in the scale of creation, but while the people of many worlds are beneath us, yet there are many more planets whereon human genius has surpassed us, and we must be modest enough to take our rightful place in the drama of the worlds.

title: Page:Life in a thousand worlds.djvu/30


text: Page:Life in a thousand worlds.djvu/7

title: Page:Life in a thousand worlds.djvu/7


text: Index:1980Sept17 Howe WelshTV letter.pdf


text:
Page:The Mathematical Principles of Natural Philosophy - 1729 - Volume 2.djvu/337

Book III. les, and is to its greatet quantity, as the ine of double the ditance of the Moon's apogee from the nearet , or quadrature to the radius.

By the ame theory of gravity, the action of the Sun upon the Moon is omething greater, when the line of the Moon's nodes paes through the Sun, than when it is at right angles with the line which joins the Sun and the Earth. And hence aries another equation of the Moon's mean motion, which I hall call the econd emi-annual, and this is greatet when the nodes are in the octants of the Sun, and vanihes when they are in the yzygies or quadratures; and in other poitions of the nodes is proportional to the ine of double the ditance of either node from the nearet yzygy or quadrature. And it is added to the mean motion of the Moon, if the Sun is in antecedentiâ to the node which is nearet to him, and ubducted if in conequentiâ; and in the octants, where it is of the greatet magnitude, it aries to 47" in the mean ditance of the Sun from the Earth, as I find from the theory of gravity. In other ditances of the Sun this equation, greatet in the octants of the nodes, is reciprocally as the cube of the Sun's ditance from the Earth, and therefore in the Sun's perigee it comes to about 49", and in its apogee to about 45".

By the ame theory of gravity, the Moon's apogee goes forward at the greatet rate, when it is either in conjunction with or in oppoition to the Sun, but in its quadratures with the Sun it goes backward. And the eccentricity comes, in the former cae, to its greatet quantity, in the latter to its leat, by cor. 7. 8. and 9. prop. 66, book I. And thoe inequalities by the corollaries we have name'd, are very great, and generate the principal, which I call the emi-annual, equation of the apogee. And this emi-annual equation in its greatet quantity comes to about 12°. 18". as nearly