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Rh wholly unknown to the ordinary student of Kentucky history. It is not to be found in well-known works, but in the letters, reminiscences, and lives of foreign priests, and in the kindling and heroic accounts of the establishment of Catholic missions. It abounds in such stories as those of a black friar fatally thrown from a wild horse in the pathless wilderness; of a gray friar torn to pieces by a saw-mill; of a starving white friar stretched out to die under the green canopy of an oak; of priests swimming half-frozen rivers with the sacred vestments in their teeth; of priests hewing logs for a hut in which to celebrate the mass; of priests crossing and recrossing the Atlantic and traversing Italy and Belgium and France for money and pictures and books; of devoted women laying the foundation of powerful convents in half-ruined log-cabins, shivering on beds of straw sprinkled on the ground, driven by poverty to search in the wild woods for dyes with which to give to their motley worldly apparel the hue of the cloister, and dying at last, to be laid away in pitiless burial without coffin or shroud.

Such incidents were to her the more impressive since happening in part in the region where lay the Cambron estate; and while very young she was herself repeatedly taken to visit the scenes of early religious tragedies. Often, too, around the fireside there was proud reference to the convent life of old France and to the saintly zeal of the Carmelites; and once she went with her parents to Baltimore and witnessed the taking of the veil by a cousin of hers—a scene that afterwards burned before her conscience as a lamp before a shrine.

Is it strange if under such influences, living in a country place with few associates, reading in her father's


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190 library books that were to be had on the legends of the monastic orders and the lives of the saints—is it strange if to the young Pauline Cambron this world before long seemed little else than the battle-field of the Church, the ideal man in it a monk, the ideal woman a nun, the human heart a solemn sacrifice to Heaven, and human life a vast, sad pilgrimage to the shrine eternal?

Among the places which had always appealed to her imagination as one of the heroic sites of Kentucky history was the Convent of the Stricken Heart, not far away. Whenever she came hither she seemed to be treading on sacred ground. Happening to visit it one summer day before her education was completed, she asked to be sent hither for the years that remained. When these were past, here, with the difficult consent of her parents, who saw thus perish the last hope of the perpetuation of the family, she took the white veil. Here at last she hid herself beneath the black. Her whole character at this stage of its unfolding may be understood from the name she assumed—Sister Dolorosa. With this name she wished not merely to extinguish her worldly personality, but to clothe herself with a life-long expression of her sympathy with the sorrows of the world. By this act she believed that she would attain a change of nature so complete that the black veil of Sister Dolorosa would cover as in a funeral urn the ashes which had once been the heart of Pauline Cambron. And thus her conventual life began.

But for those beings to whom the span on the summer-evening cloud is as nothing compared with that fond arch of beauty which it is a necessity of their nature to hang as a bow of promise above every beloved hope—for such dreamers the sadness of life lies in the

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


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Rh dissipation of mystery and the disillusion of truth. When she had been a member of the order long enough to see things as they were, Sister Dolorosa found herself living in a large, plain, comfortable brick convent, situated in a retired and homely region of Southern Kentucky. Around her were plain nuns with the in vincible contrariety of feminine temperament. Before her were plain duties. Built up around her were plain restrictions. She had rushed with out-stretched arms towards poetic mysteries, and clasped prosaic reality.

As soon as the lambent flame of her spirit had burned over this new life, as a fire before a strong wind rushes across a plain, she one day surveyed it with that sense of reality which sometimes visits the imaginative with such appalling vividness. Was it upon this dreary waste that her soul was to play out its drama of ideal womanhood?

She answered the question in the only way possible to such a nature as hers. She divided her life in twain. Half, with perfect loyalty, she gave out to duty; the other, with equal loyalty, she stifled within. But perhaps this is no uncommon lot—this unmating of the forces of the mind, as though one of two singing-birds should be released to fly forth under the sky, while the other—the nobler singer is kept voiceless in a darkened chamber.

But the Sisters of the Stricken Heart are not cloistered nuns. Their chief vow is to go forth into the world to teach. Scarcely had Sister Dolorosa been in trusted with work of this kind before she conceived an aspiration to become a great teacher of history or literature, and obtained permission to spend extra hours in the convent library on a wider range of sacred reading.


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192 Here began a second era in her life. Books became the avenues along which she escaped from her present into an illimitable world. Her imagination; beginning to pine, now took wing and soared back to the remote, the splendid, the imperial, the august. Her sympathies, finding nothing around her to fix upon, were borne afar like winged seed and rooted on the colossal ruins of the centuries. Her passion for beauty fed on holy art. She lived at the full flood of life again.

If in time revulsion came, she would live a shy, exquisite, hidden life of poetry in which she herself played the historic roles. Now she would become a powerful abbess of old, ruling over a hundred nuns in an impregnable cloister. To the gates, stretched on a litter, wounded to death, they bore a young knight of the Cross. She had the gates opened. She went forth and bent over him; heard his dying message; at his request drew the plighted ring from his finger to send to another land. How beautiful he was! How many masses—how many, many masses—had she not ordered for the peace of his soul! Now she was St. Agatha, tortured by the proconsul; now she lay faint and cold in an underground cell, and was visited by Thomas a Kempis, who read to her long passages from the Imitation. Or she would tire of the past, and making herself an actor in her own future, in a brief hour live out the fancied drama of all her crowded years.

But whatever part she took in this dream existence and beautiful passion-play of the soul, nothing attracted her but the perfect. For the commonplace she felt a guileless scorn.

Thus for some time these unmated lives went on—the fixed outward life of duty, and the ever-wandering


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Rh inner life of love. In mid-winter, walking across the shining fields, you have come to some little frost-locked stream. How mute and motionless! You set foot upon it, the ice is broken, and beneath is musical running water. Thus under the chaste, rigid numbness of convent existence the heart of Sister Dolorosa murmured unheard and hurried away unseen to plains made warm and green by her imagination. But the old may survive upon memories; the young cannot thrive upon hope. Love, long reaching outward in vain, returns to the heart as self-pity. Sympathies, if not supported by close realities, fall in upon themselves like the walls of a ruined house. At last, therefore, even the hidden life of Sister Dolorosa grew weary of the future and the past, and came home to the present.

The ardor of her studies and the rigor of her duties combined—but more than either that wearing away of the body by a restless mind—had begun to affect her health. Both were relaxed, and she was required to spend as much time as possible in the garden of the convent. It was like lifting a child that has become worn out with artificial playthings to an open window to see the flowers. With inexpressible relief she turned from mediæval books to living nature; and her beautiful imagination, that last of all faculties to fail a human being in an unhappy lot, now began to bind nature to her with fellowships which quieted the need of human association. She had long been used to feign correspondences with the fathers of the Church; she now established intimacies with dumb companions, and poured out her heart to them in confidence.

The distant woods slowly clothing themselves in green; the faint perfume of the wild rose, running riot


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Rh

þæt hē fram Sigemunde[s] secgan hȳrde ellen-dǣdum,imcūþes fela, Wælsinges gewin,wīde sīðas, þāra þe gumena bearngearwe ne wiston, fǣhðe ond fyrena,būton Fitela mid hine, þonne hē swulces hwætsecgan wolde ēam his nefan,swā hie ā wǣron æt nīða gehwāmnȳd-gesteallan; hæfdon eal-felaeotena cynnes sweordum gesǣged.Sigemunde gesprong æfter dēað-dægedōm unlȳtel, syþðan wīges heardwyrm ācwealde, hordes hyrde;hē under hārne stān, æþelinges bearn,āna genēðde frēcne dǣde;ne wæs him Fitela mid; hwæþre him gesǣlde,ðæt þæt swurd þurhwōd wrætlīcne wyrm,þæt hit on wealle ætstōd, dryhtlīc īren;draca morðre swealt. Hæfde āglǣcaelne gegongen, þæt hē bēah-hordesbrūcan mōste selfes dōme;*sǣ-bāt gehlēod, bær on bearm scipesbeorhte frætwa Wælses eafera;wyrm hāt gemealt. Sē wæs wreccenawīde mǣrost ofer wer-þēode,wīgendra hlēo, ellen-dǣdum;hē þæs ǣr onðāh.

title: Page:Beowulf (Wyatt).djvu/61


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Page:Chronological Table and Index of the Statutes.djvu/371

 ;
 * See.

 * See.
 * See.

 * See, 4 ; (Relief).
 * See, 4 ; (Relief).

 * See, 2 (e).
 * See, 2 (e).

 * Nautical, to be published by Admiralty only
 * 9 Geo. 4. c. 66.
 * See.
 * See.
 * See.

 * Grant of, saved from Act against monopolies
 * 21 Ja. 1. c. 3.
 * 21 Ja. 1. c. 3.

 * Privileged with his registered servants (except traders) from arrest and other proces
 * 7 Ann. c. 12.

 * See.

 * Of a record which is defective by misprision of a clerk
 * 14 Edw. 3. stat. 1. c. 6.
 * Of record allowed in certain proceedings (with the exception of Wales) to prevent stay of judgment
 * 9 Hen. 5. Stat. 1. c. 4.
 * 4 Hen. 6. c. 3.
 * 8 Hen. 6. c. 12.
 * 8 Hen. 6. c. 15.
 * Of pleadings and record so as to prevent stay or reversal of judgment (Statutes of Jeofails)
 * 32 Hen. 8. c. 30.
 * 18 Eliz. c. 14.
 * 27 Eliz. c. 5.
 * 21 Ja. 1. c. 13.
 * 16 & 17 Cha. 2. c. 8.
 * 4 & 5 Ann. c. 3.
 * (E.) 4 Geo. 2. c. 26.
 * Of writs of mandamus, quo warranto, and error, by extension of Statutes of Jeofils
 * (E.) 9 Ann. c. 26. s. 7.
 * (E.) 5 Geo. 1. c. 13.
 * Of defect of form on appeal to quarter sessions|(E.) Geo. 2. c. 19.
 * (E.) 12 & 13 Vict. c. 45. ss. 3, 7, 8, &c.
 * Of orders of justices and recognizances of appellant, on appeal or certiorari from justices of the peace
 * (E.) 12 & 13 Vict. c. 45. ss. 7, 8, &c.
 * Of record in case of variance between evidence and record in certain actions
 * (E. I.) 9 Geo. 4. c. 15.
 * (E.) 3 & 4 Will. 4. c. 42. ss. 23, 24.
 * Of declaration for misnomer, instead of plea in abatement
 * (E.) 3 & 4 Will. 4. c. 42. s. 11.
 * Of writ, pleading, &c. on account of misjoinder of parties at trial, or on plea of abatement
 * (E.) 15 & 16 Vict. c. 76. ss. 34–9.
 * (E.) 23 & 24 Vict. c. 126.
 * On motion for arrest of judgment, or judgment non obstante veredicto
 * (E.) 15 & 16 Vict. c. 76. ss. 143–5.
 * Of all defects in civil causes at common law
 * (E.)15&16 Vict. c. 76. s. 222.
 * (E.) 17 & 18 Vict. c. 125. s. 96.
 * (E.) 23 & 24 Vict. c. 126.
 * How to be made in Chancery suits
 * (E.) 15 & 16 Vict. c. 86. s. 53.
 * Of all defects in revenue proceedings in Exchequer
 * (E.) 22 & 23 Vict. c. 21.
 * (E.) 28 & 29 Vict. c. 104.
 * Of defects on English information in Exchequer
 * (E.) 28 & 29 Vict. c. 104.
 * Of pleadings in actions in High Court of Justice
 * (E.) 38 & 39 Vict. c. 77. s. 16. sch. 1. ord. xxvii.
 * See also ; ; (Quarter).
 * See also ; ; (Quarter).

 * Of summons, pleading, or record
 * 31 & 32 Vict. c. 100. ss. 20, 25, 29.
 * 31 & 32 Vict. c. 100. ss. 20, 25, 29.

 * In case of variance between evidence and record
 * 3 & 4 Vict. c. 105.
 * 18 & 17 Vict. c. 113.
 * Of pleadings in actions in High Court of Justice
 * 40 & 41 Vict. c. 57. s. 61. sch. 1. ord. xxvii.
 * See also
 * See also

 * See ;.
 * See ;.


text: Index:Executive Order No. 18 (Malloy).djvu


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 STATE OF CONNECTICUT BY HIS EXCELLENCY DANNEL P. MALLOY GOVERNOR EXECUTIVE ORDER NO. 18

WHEREAS, the services provided by the several state agencies are relied upon by the citizens of the state and the maintenance and effective functioning of those services is in the public interest;

WHEREAS, due to retirements such agencies require some period for a transition that allows for the recruitment and training of replacement personnel or other arrangements that will facilitate the maintenance of important programs or functions;

WHEREAS, the temporary worker retiree program ("TWR"), codified in Sec. 5-164a of the Connecticut General Statutes, as amended by the Pension Award, and administered by the Department of Administrative Services, provides for temporary employment of state retirees for periods not to exceed 120 days per calendar year in cases where such employment is cost effective and facilitates the maintenance of important programs or services;

WHEREAS, the TWR program aids state agencies in maintaining a proficient and efficient workforce during a period of transition;

WHEREAS, the TWR program plays an important role in the transition plans of several state agencies as they cope with the effects of retirements;

WHEREAS, certain efficiencies and budgetary savings can be realized from the practice of employing retired state employees when managed appropriately;

WHEREAS, the winter of 2010 - 2011 brought with it record snowfalls and treacherous driving conditions and it is appropriate for the state to prepare adequately for similar conditions in the winter seasons to come;

WHEREAS, because of the driver training necessary to properly and safely operate the state’s snow removal equipment, the state Department of Transportation will achieve efficiencies and budgetary savings by temporarily employing retired state employees during the winter season to supplement its snow removal and emergency services;

WHEREAS, Executive Order 27-A, dated October 22, 2009, limited the parameters for approval of an individual under the TWR program;

NOW, THEREFORE, I, Dannel P. Malloy, Governor of the State of Connecticut, by virtue of the authority vested in me by the Constitution and Statutes of the State of Connecticut, do hereby ORDER AND DIRECT:

 * 1. Nothing in Executive Order 27-A, dated October 22, 2009, shall prevent a member of the state retirement system who has twice been approved for and took part in the TWR program and who is otherwise eligible to take part in such program from being approved in accordance with the provisions of paragraph 2 hereof.

 * 2. The Commissioner of the Department of Transportation may request an exception to the requirements of items 1 and 4 of Executive Order 27-A from the Commissioner of Administrative Services for retirees who provide services necessary for snow removal and emergency operations functions during the snow season from November through April. Such exceptions may be granted if there is an insufficient pool of temporary


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 worker retirees who have worked less than the two 120-day periods. The working period of the temporary worker retirees under this exception shall not exceed 120 days in a calendar year nor work more than four calendar years.

 * 3. The provisions of this order shall apply to any new or renewed employment that is effective on or after the effective date of this order.

 * 4. Executive Order 27-A, dated October 22, 2009, is hereby amended with the text hereof.

This order shall take effect immediately.

Dated at Hartford, Connecticut, this 13th day of January 2012.

Dannel P. Malloy Governor

By His Excellency’s Order

Denise Merill Secretary of the State


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194 over some rotting fence; the majestical clouds about the sunset; the moon dying in the spectral skies; the silken rustling of doves wings parting the soft foliage of the sentinel elms; landscapes of frost on her window-pane; crumbs in winter for the sparrows on the sill; violets under the leaves in the convent garden; myrtle on the graves of the nuns—such objects as these became the means by which her imprisoned life was released. On the sensuous beauty of the world she spent the chaste ravishments of her virginal heart. Her love descended on all things as in the night the clew fills and bends down the cups of the flowers.

A few of these confidences—written on slips of paper, and no sooner written than cast aside—are given here. They are addressed severally to a white violet, an English sparrow, and a butterfly.

"I have taken the black veil, but thou wearest the white, and thou dwellest in dim cloisters of green leaves—in the domed and many-pillared little shrines that line the dusty road-side, or seem more fitly built in the depths of holy woodlands. How often have I drawn near with timid steps, and, opening the doors of thy tiny oratories, found thee bending at thy silent prayers—bending so low that thy lips touched the earth, while the slow wind rang thine Angelus! Wast thou blooming anywhere near when He came into the wood of the thorn and the olive? Didst thou press thy cool face against his bruised feet? Had I been thou, I would have bloomed at the foot of the cross, and fed his failing lungs with my last breath. Time never destroys thee, little Sister, or stains thy whiteness; and thou wilt be bending at thy prayers among the green graves on the twilight hill-side ages after I who lie below have


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Rh finished mine. Pray for me then, pray for thine erring sister, thou pure-souled violet!"

"How cold thou art! Shall I take thee in and warm thee on my bosom? Ah, no! For I know who thou art! Not a bird, but a little brown mendicant friar, begging barefoot in the snow. And thou livest in a cell under the convent eaves opposite my window. What ugly feet thou hast, little Father! And the thorns are on thy toes instead of about thy brow. That is a bad sign for a saint. I saw thee in a brawl the other day with a mendicant brother of thine order, and thou drovest him from roof to roof and from icy twig to twig, screaming and wrangling in a way to bring reproach upon the Church. Thou shouldst learn to defend a thesis more gently. Who is it that visits thy cell so often? A penitent to confess? And dost thou shrive her freely? I'd never confess to thee, thou cross little Father! Thou'dst have no mercy on me if I sinned, as sin I must since human I am. The good God is very good to thee that he keeps thee from sinning while he leaves me to do wrong. Ah, if it were but natural for me to be perfect! But that, little Father, is my idea of heaven. In heaven it will be natural for me to be perfect. I'll feed thee no longer than the winter lasts, for then thou'lt be a monk no longer, but a bird again. And canst thou tell me why? Because, when the winter is gone, thou'lt find a mate, and wert thou a monk thou'dst have none. For thou knowest perfectly well, little Father, that monks do not wed."

"No fitting emblem of my soul art thou, fragile Psyche, mute and perishable lover of the gorgeous earth. For my soul has no summer, and there is no earthly object of beauty that it may fly to and rest upon


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196 as thou upon the beckoning buds. It is winter where I live. All things are cold and white, and my soul flies only above fresh fields of flowerless snow. But no blast can chill its wings, no mire bedraggle, or rude touch fray. I often wonder whether thou art mute, or the divine framework of winged melodies. Thy very wings are shaped like harps for the winds to play upon. So, too, my soul is silent never, though none can hear its music. Dost thou know that I am held in exile in this world that I inhabit? And dost thou know the flower that I fly ever towards and cannot reach? It is the white flower of eternal perfection that blooms and waits for the soul in Paradise. Upon that flower I shall some day rest my wings as thou foldest thine on a faultless rose."

Harmonizing with this growing passion for the beauty of the world—a passion that marked her approach to riper womanhood—was the care she took of her person. The coarse, flowing habit of the order gave no hint of the curves and symmetry of the snow-white figure throbbing with eager life within; but it could not conceal an air of refinement and movements of the most delicate grace. There was likewise a suggestion of artistic study in the arrangement of her veil, and the sacred symbol on her bosom was embroidered with touches of elaboration.

It was when she had grown weary of books, of the imaginary drama of her life, and the loveliness of Nature, that Sister Dolorosa was sent by the Mother Superior on those visits of sympathy to old Martha Cross; and it was during her return from one of them that there befell her that adventure which she had deemed too slight to mention.


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Rh

Her outward history was that night made known to Gordon Helm by old Martha Cross. When Sister Dolorosa passed him he followed her at a distance until she entered the convent gates. It caused him subtle pain to think what harm might be lurking to insnare her innocence. But subtler pain shot through him as he turned away, leaving her housed within that inaccessible fold.

Who was she, and from what mission returning alone at such an hour across those darkening fields? He had just come to the edge of the corn and started to follow up the path in quest of shelter for the night, when he had caught sight of her on the near hill-top, outlined with startling distinctness against the jasper sky and bathed in a tremulous sea of lovely light. He had held his breath as she advanced towards him. He had watched the play of emotions in her face as she paused a few yards off, and her surprise at the discovery of him—the timid start; the rounding of the fawn-like eyes; the vermeil tint overspreading the transparent purity of her skin: her whole nature disturbed like a wind-shaken anemone. All this he now remembered as he returned along the foot-path. It brought him to the door of the farm-house, where he arranged to pass the night.

"You are a stranger in this part of the country," said the old housewife an hour later.

When he came in she had excused herself from rising from her chair by the chimney-side; but from that moment her eyes had followed him—those eyes of the old


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198 which follow the forms of the young with such despairing memories. By the chimney-side sat old Ezra, powerful, stupid, tired, silently smoking, and taking little notice of the others. Hardly a chill was in the air, but for her sake a log blazed in the cavernous fireplace and threw its flickering light over the guest who sat in front.

He possessed unusual physical beauty—of the type sometimes found in the men of those Kentucky families that have descended with little admixture from English stock; body and limbs less than athletic, but formed for strength and symmetry; hair brown, thick, and slightly curling over the forehead and above the ears; complexion blond, but mellowed into rich tints from sun and open air; eyes of dark gray-blue, beneath brows low and firm; a mustache golden-brown, thick, and curling above lips red and sensuous; a neck round and full, and bearing aloft a head well poised and moulded. The irresistible effect of his appearance was an impression of simple joyousness in life. There seemed to be stored up in him the warmth of the sunshine of his land; the gentleness of its fields; the kindness of its landscapes. And he was young—so young! To study him was to see that he was ripe to throw himself heed less into tragedy; and that for him, not once but nightly, Endymion fell asleep to be kissed in his dreams by encircling love.

"You are a stranger in this part of the country," said the old housewife, observing the elegance of his hunting-dress and his manner of high breeding.

"Yes; I have never been in this part of Kentucky before." He paused; but seeing that some account of himself was silently waited for, and as though wishing


text: Executive Order No. 18 (Malloy)

title: Executive Order No. 18 (Malloy)


text:
Template:Statute table/header/doc

Creates a header for the Chronological Table in Chronological Table and Index of the Statutes.

title: Template:Statute table/header/doc


text: Category:Connecticut law

title: Category:Connecticut law


text:
Category:Chronological Table of Statutes templates

Templates for the Chronological Table and Index of the Statutes.


text:
Author:Dannel Patrick Malloy

Works

 * Executive Order No. 18

title: Author:Dannel Patrick Malloy


text:
Connecticut House Bill 5301 (2012)

AN ACT ADJUSTING INCOME ELIGIBILITY GUIDELINES FOR MEDICARE SAVINGS PROGRAMS.

Be it enacted by the Senate and House of Representatives in General Assembly convened:

Section 1. Section 17b-256f of the 2012 supplement to the general statutes is repealed and the following is substituted in lieu thereof (Effective from passage):

Beginning [ October 1, 2009 ] March 1, 2012, and annually thereafter, the Commissioner of Social Services shall increase income disregards used to determine eligibility by the Department of Social Services for the federal Specified Low-Income Medicare Beneficiary, the Qualified Medicare Beneficiary and the Qualifying Individual Programs, administered in accordance with the provisions of 42 USC 1396d(p), by an amount that equalizes the income levels and deductions used to determine eligibility for said programs with income levels and deductions used to determine eligibility for the ConnPACE program under subsection (a) of section 17b-492. The commissioner shall not apply an asset test for eligibility under the Medicare Savings Program. The Commissioner of Social Services, pursuant to section 17b-10, may implement policies and procedures to administer the provisions of this section while in the process of adopting such policies and procedures in regulation form, provided the commissioner prints notice of the intent to adopt the regulations in the Connecticut Law Journal not later than twenty days after the date of implementation. Such policies and procedures shall be valid until the time final regulations are adopted.

Approved March 6, 2012

title: Connecticut House Bill 5301 (2012)


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38

Siððan Heremōdeshild sweðrode, eafoð ond ellen;hē mid eotenum wearð on fēonda gewealdforð forlācen, snūde forsended.Hine sorh-wylmas lemede tō lange;hē his lēodum wearð, eallum æþelingnm, to aldor-ceare. Swylce oft bemearnǣrran mǣlum swið-ferhþes sīðsnotor ceorl monig, sē þe him bealwatō bōte gelȳfde, þæt þæt ðēodnes bearngeþēon scolde, fæder æþelum onfōn,folc gehealdan, hord ond hlēo-burh,hæleþa rīce, ēðel Scyldinga.Hē þǣr eallum wearð, mǣg Higelācesmanna cynne, frēondum gefægra;hine fyren onwōd. Hwīlum flītendefealwe strǣte mēarum mǣton.Ðā wæs morgen-lēoht scofen ond scynded.*Eode scealc monig switð-hicgendetō sele þām hēan searo-wundor sēon;swylce self cyning of brȳd-būre,bēah-horda weard, tryddode tīr-fæstgetrume micle, cystum gecȳþed,ond his cwēn mid him medo-stīg gemætmægþa hōse.

title: Page:Beowulf (Wyatt).djvu/62


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Page:Confederate Veteran volume 31.djvu/38

 32 from the general fund to the Hector W. Church Scholarship Fund annually, subject to the Finance Committee, until such time as the twelve thousand dollars necessary to complete the fund is obtained.

3. It is recommended that the definition of the term "War between the States" be reprinted annually among the notices in our Minutes.

4. It is recommended that a portrait of Commodore Matthew Fontaine Maury be painted and presented to the Naval Academy at Annapolis.

5. It is recommended that an offer be made to the British War School to present to it a bust of Gen. Robert E. Lee.

6. It is recommended that a portrait of Admiral Raphael Semmes be presented to the LaSalle de l'Alabama," at Geneva, Switzerland.

Of these recommendations, No. 2 became void, as later the Executive Board brought in a recommendation that four thousand dollars be appropriated from the Treasury to immediately complete the four scholarships inaugurated by the Hector W. Church bequest, which it had been previously voted (1920) should be invested until it should have multiplied itself into a sufficient fund for the four scholarships. This action was never rescinded, and while agreeing with the general sentiment that it was good to have more scholarships available, and to honor the Union soldier who generously left us the bequest, many felt the original plan of investment wisest The four thousand dollars would have been a wonderful gift for the completion of the Jefferson Davis Monument or for the promotion of the Jefferson Davis Highway.

It is the-ardent wish of the veterans that the former, which the committee reported lacked thirty thousand dollars of the sum required, be completed by June. The refusal of the Board to recognize the necessity for any appropriation for the promotion of the Jefferson Davis Highway would have prevented any further effort, but chiefly through the generous contributions of two members of the Committee—Mesdames Youree, of Louisiana, and Parker, of New York—the work will continue. The Board, at the urgent request of the committee, agreed that a bowlder should be placed at Point Isabel, Tex., in commemoration of the landing of Mississippi troops under command of Jefferson Davis (colonel in the United States army) in 1846, from which point they went into Mexico to reënforce the troops of Gen. Zachary Taylor, and Jefferson Davis was proclaimed "the rescuer of the United States army" and "Hero of Buena Vista and Monterrey."

After a report of the Jefferson Davis Monument Committee by Mrs. Jacksie Thrash Morrison, Chairman, and the reading of a letter from General Haldeman, a stirring appeal was made for it. Mr. Eustace Williams, Jr., Secretary-Treasurer of the Jefferson Davis Home Association, following some discussion and particularly eloquent talks by Mrs. Lizzie George Henderson and Mrs. Walter Lamar, nearly eight thousand dollars was subscribed from the floor, including one thousand dollars from the treasury, said to be the largest subscription ever made at one session of a U. D. C. convention. A vigorous drive is to be inaugurated in a few weeks, in the hope of having the remainder of the sum in hand by March 1, so that the monument may be completed by June and unveiled on June 3.

All Chapters which subscribed are requested to have their pledges in by February, if possible.

The convention at St. Louis pledged to raise five thousand dollars toward the Maury Monument, which is to be erected in Richmond, Va., by the Maury Monument Association. Nearly three thousand dollars of this sum has already been raised. Mrs. Frank Antony Walke, of Norfolk, Va., gave an interesting report and presided at a Maury Monument Directors' dinner in promotion of this great enterprise.

On recommendation of Mrs. Norman V. Randolph, Chairman, the convention rescinded the action of the convention at Tampa, Fla., in regard to such building until such time as a proper building site should be offered.

Under the skillful leadership of Mrs. Mary Dowling Bond, the work of the committee to place a bowlder at Harper's Ferry to the faithful slaves has progressed, but some opposition is met with from the owners of the land, so the matter is still in abeyance.

At the earnest request of Miss Mildred Lewis Rutherford, the eminent sculptor, Gutzon Borglum, was invited to address the convention on his great enterprise of carving the story of the Confederacy on the face of Stone Mountain, near Atlanta, Ga. This gigantic undertaking is sponsored by the Stone Mountain Memorial Association, and indorsed by the Georgia Division of the United Daughters of the Confederacy, but has never been "taken over" by the general United Daughters of the Confederacy, as has frequently been erroneously stated in the newspapers of the South.

The Lee Memorial report was a brilliantly staged debate at an evening session with a crowded house. To "a looker on in Vienna" the results were perceptible from the first.

As most U. D. C. members know, the controversy to be debated was whether or not the Birmingham convention should ratify the action of the St. Louis convention in pledging the general U. D. C. to assist in building a Lee Memorial Chapel, which is to be an enlargement and fireproofing of the present chapel built by General Lee in 1876, and where repose his ashes and the wonderful recumbent statue by Valentine. The point of dispute between the Committee, Executive Board, and Washington and Lee authorities, on one side, and the Virginia Division U. D. C, on the other, was that the Virginia Division and many adherents to their cause wished to preserve the chapel intact as a "sacred shrine" to the memory of General Lee. The University authorities and their adherents claim they are to preserve the tomb and the most sacred relics by making the building fireproof and enlarging the chapel to meet modern demands, because they felt sure General Lee would prefer it that way.

The house was divided for a debate, the President General stating she would recognize speakers from each side alternately. The Chairman of the Committee, Mrs. McKinney, and Dr. Smith, President of the University, and his legal adviser, who is also a trustee of the University, occupied the vantage ground of the platform; and, as is customary, opened and closed the debate. The Virginia Division was represented by some able delegates, led by their President, Mrs. Scott, of Richmond, the chief spokesman being Mrs. Charles E. Bolling, also of Richmond. They had no lawyer or other male speaker. There were a number of speakers for and against, the debate lasting nearly two hours. The President General finally announced that the "promise" last year constituted a "legal


text: Beowulf (Wyatt)/Beowulf 13

title: Beowulf (Wyatt)/Beowulf 13


text: 1911 Encyclopædia Britannica/Frelinghuysen, Frederick Theodore


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 lead; he has a good sense of direction. • Я ещё плохо ориентируюсь в этой новой обстановке. I'm new here and still haven't gotten into the swing of things.

оркестр orchestra. У нас при заводе организован струнный оркестр. We organized a string orchestra at our factory. • band. В парке играет военный оркестр. A military band is playing in the park. □ По пятницам здесь бывают концерты симфонического оркестра. There are usually symphony concerts here on Fridays.

орла See орёл.

орудие gun. Мы обстреляли неприятеля из тяжёлых орудий. We fired heavy guns against the enemy. • equipment. У нас нехватает сельскохозяйственных орудий. We haven't enough agricultural equipment. • tool. Я знаю, что он был только орудием в чьих-то руках. I know that he's been nothing but a tool.

оружие arms. Вам придётся получить разрешение на ношение оружия. You'll have to get a permit to carry arms. — Все мужчины, способные носить оружие, были мобилизованы. All men able to carry arms were mobilized. • weapon. Тут сейчас открыта выставка современного и старинного оружия. There's an exhibition here now of ancient and modern weapons. □ Я побил его его же оружием. I used his own arguments against him.

оса (P осы) wasp.

осадить (-сажу, -садит;/ppp осаждённый/; pct of осаждать and осаживать) to besiege. Нам удалось проникнуть в осаждённый город. We managed to get into the besieged city. □ Осади назад! Back up! • Он попробовал грубить, но я его осадил. He tried to be rude, but I put him in his place.

осаждать (dur of осадить) to besiege. Его осаждали просьбами. He was besieged with requests. • to crowd around. Восторженная толпа осаждала артиста. The enthusiastic audience crowded around the artist.

осаживать (dur of осадить).

осажу See осадить.

осваивать (dur of освоить) to reclaim. Мы быстро осваиваем север. We're reclaiming the north of the USSR rapidly.

-ся to make oneself at home. Он легко осваивается в новой обстановке. He makes himself at home readily in new surroundings.

осведомить (/ppp -млённый/; pct of осведомлять) to inform. Вас осведомят о решении по вашему делу. You'll be informed of the decision in your case.

-ся to find out. Осведомитесь о времени начала спектакля. Find out what time the show starts.

осведомлять (dur of осведомить).

-ся to ask about. Он о вас уже не раз осведомлялся. He's asked about you several times already.

осветить (-свешу, -светит; ppp освещенный; pct of освещать) to light. Этот плакат надо осветить со всех сторон. This poster must be lighted from all sides. □ Вы плохо осветили положение дела. You didn't make the matter entirely clear.

освещать (dur of осветить) to give light. Эта лампа плохо освещает комнату. This lamp doesn't give enough light for the room.

освещение light. Мне трудно работать при искусственном освещении. It's difficult for me to work in artificial light. — В этом доме электрическое освещение. This house has electric light. • lighting. Уличное освещение у нас не такое яркое, как в Нью Иорке. The street lighting is not as bright here as in New York.

освещу See осветить.

освободить (ppp освобождённый; pct of освобождать) to free. Красная армия освободила пленных, и меня в том числе. The Red Army freed me along with the other prisoners. — Пенсии освобождены от налога. Pensions are tax-free. • to release. Прошу освободить меня от обязанностей секретаря. I'm asking to be released from secretarial duties. • to clean out. Освободите, пожалуйста, этот шкаф, он мне нужен. Please clean out this closet; I need it. • to give up. Пожалуйста, освободите это место. Will you give up this place, please? • to exempt. Его освобдили от военной службы. He was exempt from military service.

освобождать (dur of освободить) to excuse. Его уже два раза освобождали от дежурства. He has already been excused from duty twice.

освобождение liberation. Освобождение крестьян в России и чёрных рабов в Америке произшло почти одновременно. The liberation of peasants in Russia and slaves in America took place almost simultaneously. • release. После освобождения из плена их пришлось отправить в госпиталь. After their release from the prison camp they had to be sent to a hospital.

освобожу See освободить.

освоить (pct of осваивать) to get on to. Мы без труда освоим этот метод. We'll get on to this system easily enough.

-ся to feel at home. Вы уже освоились на новом месте? Do you already feel at home in the new place? • to familiarize oneself. Он уже освоился со своей новой работой. He's already familiarized himself with his new work.

осёл (осла) donkey. На Кавказе мы ездили на ослах. We rode donkeys in the Caucasus. • ass. Ах какой он осёл! What a stupid ass he is! □ Вот упрямый осёл. He's as stubborn as a mule.

осенний autumn. Мы решили поторопиться с началом осеннего сева. We decided to wait with the autumn sowing. • fall. Какая погода! Совсем осенняя. This is real fall weather! □ У вас есть осеннее пальто? Do you have a topcoat?

осень (F) autumn, fall. В этом году дождливая осень. We've had a rainy autumn this year.

осенью (is of осень) in the fall. Осенью здесь грязь по колено. In the fall the mud here is knee-deep.

оскорбить (pct of оскорблять) to insult. Вы его оскорбили, предлагая ему деньги. You've insulted him by offering him money.

оскорблять (dur of оскорбить) to offend. Я вовсе не хотел её оскорблять. I didn't mean to offend her at all. • to hurt. Не оскорбляйте его самолюбия! Don't hurt his pride.

осла See осёл.

ослабить (pct of ослаблять) to weaken. Болезнь меня сильно ослабила. The illness weakened me a great deal. — Не прибавляйте ничего, это только ослабит впечатление. Don't add anything more; it'll only weaken the im-


text: The Necessity of Atheism (Brooks)/Chapter I


text: The Necessity of Atheism (Brooks)/Chapter II


text: Collier's New Encyclopedia (1921)/Abruzzi, Prince Luigi Amadeo of Savoy-Aosta, Duke of


text: The Necessity of Atheism (Brooks)/Chapter III


text: The Necessity of Atheism (Brooks)/Chapter IV


text: The Necessity of Atheism (Brooks)/Chapter V


text: The Necessity of Atheism (Brooks)/Chapter VI


text: Collier's New Encyclopedia (1921)/Abruzzi and Molise


text: The Necessity of Atheism (Brooks)/Chapter VII


text: The Necessity of Atheism (Brooks)/Chapter VIII


text: The Necessity of Atheism (Brooks)/Chapter IX


text: The Necessity of Atheism (Brooks)/Chapter X


text: The Necessity of Atheism (Brooks)/Chapter XI


text: The Necessity of Atheism (Brooks)/Chapter XII


text: Collier's New Encyclopedia (1921)/Absalom


text: The Necessity of Atheism (Brooks)/Chapter XIII


text: The Necessity of Atheism (Brooks)/Chapter XIV


text: The Necessity of Atheism (Brooks)/Chapter XV


text: Collier's New Encyclopedia (1921)/Abscess


text: The Necessity of Atheism (Brooks)/Chapter XVI


text: The Necessity of Atheism (Brooks)/Chapter XVII


text: The Necessity of Atheism (Brooks)/Chapter XVIII


text: The Necessity of Atheism (Brooks)/Chapter XIX


text: The Necessity of Atheism (Brooks)/Chapter XX


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24 custom, a rite, and the spirit having performed to the satisfaction of the tribe, ways were invented to manifest their gratitude. Instead of smearing the idol with blood, it was thought more fitting that an animal be killed and offered to the good spirit contained within the idol. In this manner arose the beginning of "sacrifice." It was at this time, when man began to persuade the idols or spirits to do things for his benefit that religion began.

Slowly, slowly, down through the ages, as the mind of man progressed, his self-made religious conceptions advanced. He now worshiped idols, and these idols were his gods. The Celts, the Babylonians, the Greeks, the Romans, all had their idols. All were certain that their gods were the true ones, and that the others were all inferior and even false gods. But, is the modern worshiper who is contemptuous of the ancients very different from them?

The centuries pass by, and in their wake is man's selfconceived religion. Now, some men take the prerogative in the manufacture of religion, and there evolve Brahmanism, Jainism, Buddhism, Hinduism, Confucianism, Taoism, and Zoroastrianism, all inspired, all supernatural, and with their myriads of followers who believed and still believe that theirs is the only true creed.

Very recently, in the time-scale of our development, man adopted the methods of "Big Business," and the religion of many gods and idols, polytheism, has given way to one Supreme God, monotheism. Man found that it made for simplicity and saved his valuable time if he worshiped one god, instead of obeying the hitherto many. The "Chosen People" took it upon themselves to bring the next divinely concocted conception of a Supreme God, and they manufactured the creed of Judaism.

After many years, a rift arose among the Jews, and the sectarians were defeated and expelled. Foiled in their


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Rh first object, they cast aside the laws of Moses and offered the Hebrew religion without the Hebrew ceremonies to the Greek and Roman world. Jesus was the man who prepared the way for this remarkable event.

When Mohammed conceived the divine conception that he would follow in the footsteps of his brother prophets, Moses and Jesus, the latest of the major religions was revealed.

At the present time, the Hebrews and Christians, although worshiping the same Jehovah, are disputing with each other, and indeed, amongst themselves, with regard to the various attributes, amorous pursuits, and lineal descendants of the Godhead. Jehovah himself appears to be on the decline and his unity is steadily disintegrating into a paradoxical trinity. But we are progressing, for in 1300 years no new prophet has arisen, and no new divine revelation is perturbing our race; the old ones, however, are causing quite enough disturbance.

It would be of value for the modern religionist who believes that the worship of a deity in our own age is far removed from the worship of an idol by our savage ancestors, to retrace his steps and compare the savage mind worshiping his particular idol and a so-called civilized mind of today worshiping his deity.

The savage prayed to his idol, that is, he begged. He begged the idol to watch over his flock or his fields. The modern prays, that is he begs of his idol, his deity, to prosper his business, to guard his life, and, as one of my "super-devout" acquaintances recently informed me, on the eve of an important golf match, for the Deity to give him endurance; in other words, "to cut down his golf score."

The savage voiced his incantations; the modern sings hymns, that is he flatters. There is still a great deal of the charlatanry of the magician in the construction of


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26 the houses of prayer, with the sunlight shut out and only filtering through the leaded and multi-colored panes, the semidarkness, the solemnity, the rise and swell of the organ; all things combined to overcome the senses, to play upon the emotions, and to subdue the reason.

The savage made sacrifices to his idols, that is, he paid tribute, chiefly out of fear, but partly in the hope of getting something better in return. The modern does not offer human or animal sacrifice, it is true; but it must be borne in mind that the wealth of the savage consisted of his sheep, oxen, oils, and wines, not money. Today, the devout offer a sacrifice of money to the Deity. We are all familiar with the requests of religious institutions for gifts, which nearly always finish with the phrase, "And the Lord will repay you many fold." In other words, sacrifice part of your worldly goods to the idol, and he will repay with high interest. He will give in return long life and much riches. The savage was afraid to utter the real name of his god, it was taboo. The modern says, "Take not the name of the Lord in vain." Even today, the followers of Moses consider it taboo to utter the name of Jehovah except in prayer.

The present-day methods of worship are no different from those of the savage; the method of supplication has changed with the advance of the years, but the fundamental ideas at the base of all worship are just as crude today as they were 4000 years ago. Primitive man was no more a fetishist than is the modern Catholic. The latter still wears medals and images suspended from the neck and pinned to the inner clothing.

Moreover, a survey of the various religions extant indicates that the religious factor is no less prevalent today than it was in primitive societies.

In Greenland, one finds, that through nearly all of its vast area religion has no place, but that is chiefly the


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Rh result of its being largely uninhabited. In Alaska, the population is for the most part Catholic, although the natives are animists. In Canada, 33 per cent are Catholic, the rest are mainly Protestant. In the United States, 20 per cent are Catholic, 3.5 per cent are Jewish, and the remainder are Protestants. Mexico, Central and South America, are almost entirely Roman Catholic. In Europe, Russia was until recently dominantly Greek Orthodox; the Scandinavian peninsula, the English Isles, and Central Europe are dominantly Protestant, while France, Portugal, Spain, Italy, and the rest of the countries bordering the Mediterranean Sea are Catholic. The rest of the continent is divided between Jews and Mohammedans. In Asia, the entire vast area of Siberia is only sparsely settled and its religions include Animism, Taoism, and Christianity. In China, we find the land of three truths, Confucianism, Taoism, and Buddhism. India, Tibet, and Burma are dominated by Hinduism and Buddhism; Arabia, Persia, and the rest of the continent are Mohammedan. In Japan, there are the Shintoists. The East Indies, where the population is native, are Animistic. In Australia, the dominant religion is Protestantism. In North Africa, the west coast inhabitants are Mohammedans, while the Abyssinians are Christians. There-are some Coptic Christians, in Egypt, while in the Congo and South African countries down to the Cape Settlements, the natives are Animists. The Cape Settlements themselves are Protestants.

More concretely, it is estimated that 10.7% of the inhabitants of the globe are Protestants; 16.2% are Catholics; 7.1% are Greek Orthodox; 10% are Animists; 1.4% are Shintoists; 18.2% are Confucians and Taoists; 12.8% are Hindus; 8.4% are Buddhists; 13.4%'are Moslems; and 1.8% are Hebrews and unclassified sects. Truly, a religious babel! and 10% of all the inhabitants


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28 of the globe, about the same number of people who profess to Protestantism, are Animists. This is the lowest stage of primitive religion, and millions of humans are still quagmired in the sloth of a primitive faith which once must have been the faith of all human beings.

The Mohammedan, the Jew, the Christian, will readily agree that the animism, the fetishism, and idolatry of the savage were man-made foolish beliefs. They can readily perceive that there was nothing supernatural, nothing revealed, in such beliefs; but they do not realize that to him, in his infantile development, the fetish and the idol were just as supernatural and superior as the modern conception of a Supreme Being. In each age man creates his god, in his own image, and within the confines of his own mental development. The mind of man has expanded so that it has conquered more and more of his environment; it has grown and wrested from nature those secrets which constitute his civilization. Along with this has progressed the conception of a deity, but only to a certain extent. The mind has embellished the outward appearance of its gods, consolidated them, and built upon them intricate systems of theology, upon which feed vast hordes of clergy; but the basic conception, the fundamental principle, that there must be something supernatural to explain something which we cannot explain at the present moment, that conception still drugs the mind of man. Primitive man did not understand the meaning of lightning, thunder, shadows, echoes, etc., and he placed these among the supernatural phenomena. The modern mind explains these phenomena, understands the laws governing their production. Yet, it is this same modern mind which persists in going back to our savage ancestors and their mental sloth, by attributing the myriads of phenomena which still elude its present stage of mental development, to a particular idol,


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Rh this time a Supreme Being. Brahmanism, Jainism, Buddhism, Hinduism, Confucianism, Taoism, Zoroastrianism, Hebrewism, Mohammedanism, Christianity which is the true religion?

Let us suppose for a moment that an inhabitant of Mars, if there be such, were by a "miracle" to be transported to this earth and endowed with the mental capacity of the average inhabitant of the earth (a thing which perhaps would not be so flattering to our guest), were to be approached by a zealot of each one of these faiths, who hoped to convert this stranger to its ranks. Since the factor of coercion by force of environment to which each of these earthlings was subject would naturally be absent, the Martian would be in a position to make a fair choice. How much would the visitor be impressed by the statements of the Christian, Mohammedan, or Jew, when advised that unless he embraced their particular creed, he would be damned to eternal torture in their particular Hell?

If a Christian were to accost him and endeavor to put the fear of God into him, and if our visitor, being from Mars, already knew that of the world's population, only about 27 per cent are Christians, and the other 73 per cent are Non-Christians, is it logical to suppose that he would ever be convinced that an omniscient, omnipotent, benevolent, Supreme Being would select only one quarter of his children whom he had created for redemption, with the infallible knowledge that nearly three-quarters of them would be confined to Hell for not believing what He could have made them believe if He were truly omnipotent, omniscient, and benevolent? Would he not rather reply that on his planet such a "Father" who would select some of his children for rewards, and maliciously torture his other children, would not be designated as a God but a Devil? Were the Martian to be


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30 further informed that each one of God's children was represented in actual figures by hundreds of millions and that these have been living on the planet Earth for hundreds of thousands of years, and were the visitor to contemplate the vast incomprehensible number of souls that have been confined to Hell by such a father, might he not cut his visit short? He would be apt to repeat with James Mill, "Think of a being who would make a Hell, who would create the human race with the infallible foreknowledge and therefore with the intention that the great majority of them should be consigned to horrible and everlasting torment." I believe that our guest would assert that if such a Being actually existed and demanded worship, he would certainly have revealed his true belief to the first man Adam, and therefore saved his children an inestimable amount of suffering.

Were the visitor to be further pressed by the zealot with the vision of eternal hell, I believe he would retort that there is no reason for God to punish those who doubt of deny faith in His existence, since it is His own doing; and if He desired each one of His children to worship Him according to the precepts of a certain creed, He surely would have instilled that creed into man's make-up together with the rest of his characteristics. Undoubtedly, He would not esteem any creed which damned the human intellect by cursing the doubts which are the necessary consequence of its exercise, or the creed which cursed the moral faculty by asserting the guilt of honest error.

If our visitor would but glance at the history, the evolution, of religious beliefs, he would realize and soundly assert that all religions are human in their origins, erroneous in their theories, and ridiculous in their threats and rewards.


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CHAPTER II

THE KORAN AND THE OLD AND NEW TESTAMENTS The Jews emerge into history, not a nation of keen spiritual aspirations and altruistic ethics, but that pagan people, worshiping rocks, sheep and cattle, and spirits of caves and wells, of whom the Old Testament, tending towards its higher ideal, gives fragmentary but convincing evidence. Author:James Thomson Shotwell.

''Consider Jahveh. Cruel god of a horde of nomadic invaders settling in a land of farmers, he had his images, ranging in elaboration from an uncut mazzebah or asherah, to a golden bull. He was plural by place and tribe and function. What did the prophetic movement do with his sacred powers? It identified his taboos with a written constitution.'' Author:Horace M. Kallen.

''The mental attitude of these priest-dominated ancestors of ours is amazing. They were like children in the hands of unscrupulous teachers. In reading these old chronicles it is impossible not to be shocked by the incongruity ever arising out of the juxtaposition of theory and practice.'' Author:Llewelyn Powys.

OUR Martian visitor, having withstood the blasts of the Zealot, is approached by a Mohammedan who places in his hands the Koran and tells him that it is a divinely inspired revelation, as revealed by Allah through his prophet, Mohammed. Having already had some experience with earthly religionists, the Martian is disposed to avail himself of the historical evidence regarding the life of Mohammed. 31


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32 He finds that Mohammed, from all accounts, was a demagogue, a charlatan, and a victim of mental disease. It strikes him strangely that such an individual should be chosen by Allah as his disciple on earth to make known his commands. He notes Mohammed's appearance on earth in 600 A.D. and wonders why the Creator should have procrastinated for such a long time; but decides to read the revelations anyhow.

He discovers that "from the literary point of view, the Koran has little merit. Declamation, repetition, puerility, a lack of logic, and incoherence strike him at every turn. He finds it humiliating to the human intellect to think that this mediocre literature has been the subject of innumerable commentaries and that millions of men are still wasting time in absorbing it."

A Hebrew next takes his turn at this obstinate guest and sets before him the Old Testament. Again, the Martian is informed that it is an inspired book actuated by God.

In his attempt to find the historical evidence corroborating this book, the Martian finds that authentic history begins for the Israelites with the constitution of Saul's monarchy about 1100 B.C. All that precedes this — the deluge, the dispersal of mankind, Abraham, Jacob, Joseph, the captivity in Egypt, Moses, Joshua, and the conquest of Canaan, is more or less mythical.

In the Old Testament, our Martian reads the first chapter, glances at the chronology, and is immediately bewildered since he has a fair knowledge of our scientific advances. As he reads on, he becomes aware of a host of errors, contradictions, and manifest absurdities. When he questions the zealous Hebrew, he comes in contact with what he is informed is Concordism, which he perceives is a false science that consists in determining, at any cost, a perfect harmony between modern science


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Rh and the knowledge possessed by God's people. He is thus told that the days of creation were not days at all, but periods ; although the Bible mentions the morning and evening of each day. Delving further in this most holy of revelations, he learns that God is represented in a manner most unworthy of what such a being should be represented. He finds the Lord walking in the cool of the evening, showing his hind quarters to Moses, ordering abominable massacres, and punishing chiefs who had not killed enough people. On further perusal, there is revealed, "A great deal of Oriental bombast, incoherence and absurdity, that the marvels recounted are often ludicrous or grotesque."

In a chance moment, when the Hebrew had relaxed his hold for a second, a vile heretic points out to the visitor (Exodus XXII, 18): "Thou shalt not suffer a witch to live!" and explains the witchcraft delusion to him.

From a comparison between Exodus XXXIV and Exodus XX, he is at a loss to decipher which are the true commandments that the Lord gave to Moses. The first five books of the Pentateuch, he finds, are attributed to Moses, although they contain the account of the latter's death. On inquiry, he learns that this is still maintained by the synagogue. His Martian intellect is unable to comprehend the logic of a God who would demand human and animal sacrifice, and the story of Abraham about to sacrifice his son Isaac fills him with disgust. His estimate of the mentality of Jehovah receives a severe jolt when he reads in Leviticus XVI, "Herewith shall Aaron come unto the holy place with a young bullock for a sin offering and a ram for a burnt offering. He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and he shall be girded with the linen girdle, and with the linen mitre shall he be attired; they are the holy garments; and he shall bathe


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34 his flesh in water and put them on. And he shall take of the congregation of the children of Israel two he-goats for a sin offering, and one ram for a burnt offering. And Aaron shall present the bullock of the sin offering, which is for himself, and he shall make atonement for himself and for his houses. And he shall take the two goats and set them before the Lord at the door of the tent of the meeting."

Our visitor reads on to Leviticus XVIII, after which he must stop to question the Hebrew, for here he finds, "None of you shall approach to any that is near of kin to him, to uncover their nakedness; I am the Lord. The nakedness of thy father, even the nakedness of thy mother, shalt thou not uncover; she is thy mother; thou shalt not uncover her nakedness. The nakedness of thy father's wife shalt thou not uncover; it is thy father's nakedness. The nakedness of thy sister, the daughter of thy father, or daughter of thy mother, whether she be born at home, or abroad, even their nakedness thou shalt not uncover. The nakedness of thy son's wife the nakedness of the wife of thy father the nakedness of thy father's sister, thy mother's sister, the nakedness of thy daughter-in-law, thy brother's wife, the nakedness of a woman and her daughter, thou shalt not uncover. And unto a woman separated by her uncleanliness thou shalt not approach to uncover her nakedness. Thou shalt not be carnally with thy neighbor's wife, to defile thyself with her. Thou shalt not be with mankind as with womankind. And thou shalt not be with any beast to defile thyself thereto; neither shall any woman stand before a beast to lie down thereto; it is confusion."

The Martian, totally aghast, is constrained to exclaim that he cannot believe that a Deity should find it necessary to place this in a divine revelation. The Hebrew Zealot relents somewhat to explain that perhaps this


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Rh was not revealed, but found its way into the divine text as a moral lesson to the primitive tribes for which it was written. To this, our guest counters with the remark that if this be a parable of manners and morals, then, from what he observes on the earth, we, Earthlings, have certainly outgrown the need for such coarse and obscene statements made some 2000 years ago; and that on Mars, although the inhabitants are not blessed with such divine revelations, common sense and reason have taught their most primitive men the same lessons in morality while they were yet in their infancy.

Reflecting on this maze of contradictions, the Martian determines to analyze the Old Testament and the Hebrew religion in the same manner that he would investigate any other problem presented to him.

Thirty-five hundred years ago, the Hebrews were a pastoral, primitive people inhabiting the wilderness known today as the Arabian Desert. Their religion was that of all other primitive peoples Animism, an illusion which made primitive man recognize everywhere spirits similar to his own spirit. They worshiped the spirits of the sun and the moon, the mountains and rocks, as well as the spirits of the dead.

It appears certain that the barrenness of this desert land necessitated these wandering tribes to migrate to adjacent areas of greater fertility. To the north lay the fertile valleys of the Tigris and Euphrates and the coast of the Mediterranean Sea; to the west lay the land of the Egyptians. Time and time again, these Bedouin tribes hurled themselves against the inhabitants of the northern fertile valleys. Babylonia, to the northeast, was the first country to be invaded, and later Canaan to the northwest. Successful at times in establishing themselves in Babylonia and Canaan, they were at other times driven back into the desert when the native inhabitants


text: The Complete Poems of Emily Brontë/The Old Stoic


text:
Collier's New Encyclopedia (1921)/Absolute

ABSOLUTE, opposed to relative; means that the thing is considered in itself and without reference to other things.

1. Absolute or non-connotative, according to Whately, is opposed to attributive or connotative. The former does not take note of an attribute connected with the object, which the latter does.

2. According to J. S. Mill, it is incorrect to regard non-connotative and absolute as synonymous terms. He considers absolute to mean non-relative, and to be opposed to relative.

In metaphysics, absolute means existing independently of any other cause.

A case absolute, in grammar, is one consisting essentially of a substantive and a participle, which form a clause not agreeing with or governed by any word in the remainder of the sentence. In Greek, the absolute case is the genitive; in Latin, the ablative; in English, it is considered to be the nominative.

In law, personal rights are divided into absolute and relative — absolute, which pertain to men as individuals; and relative, which are incident to them as members of society, standing in various relations to each other. The three chief rights of an absolute kind are the right of personal security, the right of personal liberty, and the right of private property.

Absolute, in natural philosophy, is generally opposed to relative. As this relativity may be of many kinds, various shades of meaning arise, thus:

1. Absolute or real expansion of a liquid, as opposed to its apparent expansion, the expansion which would arise when the liquid is heated, if the vessel containing it did not itself expand. (See Atkinson's “Ganot's Physics,” bk. vi, ch. iii.)

2. Absolute gravity is the gravity of a body viewed apart from all modifying influences, as, for instance, of the atmosphere. To ascertain its amount, therefore, the body must be weighed in vacuo.

3. Absolute motion is the change of place on a body produced by the motion so designated viewed apart from the modifying influence arising from disturbing elements of another kind.

4. Absolute space is space considered apart from the material bodies in it.

5. Absolute time is time viewed apart from events or any other subjects of mental conception with which it may be associated.

6. Absolute force of a center: Strength of a center.

Absolute zero, an imaginary temperature so low that there would be no heat left.

Source: Collier's New Encyclopedia 1. (1921) New York: P.F. Collier & Son Company. 11-12.


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 Rh

The Bryan (Tex.) Eagle gives a brief but very entertaining sketch of the career of the Confederate veteran commander of Texas. It says:

Gen. Lawrence Sullivan Ross was born in Benton port, Ia., September 27, 1838. In the following spring his father, Capt. Shapley P. Ross, moved to Texas, and became Indian Agent at Waco, which was then a mere Indian village. His sister, now Mrs. Kate Padgitt, of Waco, was the first white child born in McLennan County. His early boyhood was spent surrounded by hostile Comanches, and inured to hardships and dangers, thus fitting him for deeds of bravery which afterward characterized him.

In 1858, while at home on a summer vacation from Florence Wesleyan University, of Alabama, he won his spurs and the sobriquet of the "boy captain" in a desperate battle with the Comanches, slaying ninety-five of their number, capturing three hundred and fifty head of horses, and recovering from the brutal red-skins a little girl whose parents were never known, but whom Ross brought up and educated, naming her Lizzie Ross. A dangerous wound received by young Ross in this engagement almost put an end to his brilliant career. On his recovery he returned to his Alma Mater, where he graduated with distinction the following summer. [He named the little girl Lizzie, in honor of Miss Lizzie Tinsley, who became his wife in May 1861, This protégée was reared in refinement, and married a wealthy California merchant, but she and a child both died, leaving no trace of race or lineage.—]

Immediately on his return to Texas in 1859 he was placed in command of the frontier by the clear-sighted Governor, Sam Houston, and organizing at once a faithful band of followers of like mettle with himself, he defeated the Comanches with great slaughter, destroying their principal village and stronghold, captured over four hundred horses, and rescued Cynthia Ann Parker. In this memorable battle Ross killed in a hand to hand combat the chief, Peta Nocona, whose shield, lance, buffalo horns, etc., were sent as trophies to Gov. Houston at Austin, where they were deposited in the State archives.

The incidents of this desperate struggle have been related with pride by old Texas settlers, and listened to with thrilling interest by the young around man a Texas fireside, and form one of the most fascinating chapters in the history of our State.

Entering the Confederate army as a private, he rapidly rose to major, lieutenant colonel, colonel, and at the age of twenty-five was brigadier general. He participated in one hundred and thirty-live engagements of more or less importance, and had seven horses shot from under him. But it was at the battle of Corinth, when in a charge upon Battery Robinett, within a short distance of three hundred yards, he lost fifty out of three hundred and fifty men before the fort could be reached and taken, that be won his greatest distinction as the "hero of Corinth." In response to a letter from the Confederate War Department, Gen. Dabney H. Maury gave L. S. Roes as the name of the man who displayed the most distinguished gallantry on this memorable occasion.

After the war. which had left him penniless, he went to farming. In 1873 he was sheriff of his county, and as such succeeded in putting down lawlessness; in 1875, a member of the Constitutional Convention; and in 1881 was elected to the State Senate, in which body he served as Chairman of the Finance Committee. Often solicited to become a candidate for Governor, he only consented in 1886, when he was nominated and was reelected in 1888 by a majority of 152,000! He retired from this high office with the plaudits of friends and opponents, having given universal satisfaction by his conservative, patriotic policy. He had the honor of affording the State two of the most popular administrations that it has ever had. In January, 1890, he stepped from the Governor's office to the President's chair of the Agricultural and Mechanical College, of Texas, where he is having ample opportunity to display his fine executive and administrative ability.

Gov. Ross has written a thrilling sketch of early life in the the Lone Star Republic, including the capture of Cyntha Ann Parker, notes of which may appear in the

At the last Confederate reunion for the State of Texas, held at Waco. Governor Ross declined to be a candidate for reelection, but his old soldiers and other comrades would not have it. No other man was considered, and the yoke of servitude was again put upon him, but the was easy. Such fellowship is exactly suited to his taste. In an address the Governor gave interesting and thrilling reminiscences of early times in Texas.

W. C. Woodruff, who was a member of the First Mississippi Regiment in the Mexican war, was also in the Confederate war. He relates that the feeling toward Col. Jefferson Davis was not kind. His discipline was too rigid for the volunteers, but that after the battles of Monterey and Buena Vista he was very popular. He was a hero in strife.

Dr. L. C. Campbell Camp and Daughters of the Confederacy at Springfield, Mo., are raising funds for a monument there. In their circular they say: 'Can you help us?"


text: Dictionary of National Biography, 1885-1900/Bryce, David


text: Dictionary of National Biography, 1885-1900/Bryce, James (1767-1857)


text: Dictionary of National Biography, 1885-1900/Bryce, James (1806-1877)


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


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


text: Dictionary of National Biography, 1885-1900/Brydges, Samuel Egerton


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


text: Dictionary of National Biography, 1885-1900/Brydone, Patrick


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


text:
Index talk:The complete poems of Emily Bronte.djvu

 * Excuse my poor terminology, but I am in the process of bringing this work up-to-date with more standardized formatting, etc., etc. I am also creating sections (e.g., "POEMS PUBLISHED IN 1846"... "POSTHUMOUS POEMS") for Mainspace pages instead of one page for each individual poem.  You can see where I have begun this already here.  May be messy for a while, and I am open to suggestions... More later... Londonjackbooks (talk) 02:12, 30 April 2012 (UTC)

 * I am also starting to create an index of Titles (adding titles as they are proofread) which has a home here. Londonjackbooks (talk) 13:34, 3 May 2012 (UTC)

Disambiguation
How I have handled issues of disambiguation: See Lines (Brontë) P.S. As of this writing, only the first instance of "Lines" has been proofread; the other two are waiting to be proofread. Londonjackbooks (talk) 21:54, 1 May 2012 (UTC)

Another example of disambiguation: Song (Emily Brontë)

== Use of instead of nop ==

I have been using instead of nop (due to the recent negative impact the template has been having on poetry rendering) at end of Index pages where a poem splits between two stanzas as well as between two separate poems—whether the poem ends at an Index page or not (this is because poems are compiled on Section pages in the Main, and need adequate spacing between poems). Londonjackbooks (talk) 22:17, 1 May 2012 (UTC)

Basic suggested formatting

 * For titled, single-page poems, see Hope
 * For untitled, single-page poems, see The night is darkening round me

 * For titled, two-page poems, see Remembrance
 * For untitled, two-page poems, see Child of delight, with sun-bright hair

 * For titled, 3-or-more page poems, see Stars
 * For untitled, 3-or-more page poems, see Loud without the wind was roaring

Other issues
Single-page poem: . . . Longing to be in sweet Elbe again,

Thinking and grieving and longing in vain.

}}

Multiple-page poem: . . . Longing to be in sweet Elbe again,

Thinking and grieving and longing in vain.

Renders as:


text:
Talk:The Complete Poems of Emily Brontë

Excuse my poor terminology, but I am in the process of bringing this work up-to-date with more standardized formatting, etc., etc. I am also creating sections (e.g., "POEMS PUBLISHED IN 1846"... "POSTHUMOUS POEMS") for Mainspace pages instead of one page for each work. You can see where I have begun this already here. May be messy for a while, and I am open to suggestions... More later... Londonjackbooks (talk) 02:13, 30 April 2012 (UTC)

Further discussion about the reworking of this text can be found here. Thanks, Londonjackbooks (talk) 22:28, 30 April 2012 (UTC)

title: Talk:The Complete Poems of Emily Brontë


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


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


text: Dictionary of National Biography, 1885-1900/Bryne, Albertus


text: Dictionary of National Biography, 1885-1900/Bryskett, Lodowick


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


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


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


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


text: Dictionary of National Biography, 1885-1900/Bucer, Martin


text:
Wikisource:Books/The Adventures of Tom Sawyer

The Adventures of Tom Sawyer

 * The Adventures of Tom Sawyer
 * The Adventures of Tom Sawyer/Chapter I
 * The Adventures of Tom Sawyer/Chapter II
 * The Adventures of Tom Sawyer/Chapter III
 * The Adventures of Tom Sawyer/Chapter IV
 * The Adventures of Tom Sawyer/Chapter V
 * The Adventures of Tom Sawyer/Chapter VI
 * The Adventures of Tom Sawyer/Chapter VII
 * The Adventures of Tom Sawyer/Chapter VIII
 * The Adventures of Tom Sawyer/Chapter IX
 * The Adventures of Tom Sawyer/Chapter X
 * The Adventures of Tom Sawyer/Chapter XI
 * The Adventures of Tom Sawyer/Chapter XII
 * The Adventures of Tom Sawyer/Chapter XIII
 * The Adventures of Tom Sawyer/Chapter XIV
 * The Adventures of Tom Sawyer/Chapter XV
 * The Adventures of Tom Sawyer/Chapter XVI
 * The Adventures of Tom Sawyer/Chapter XVII
 * The Adventures of Tom Sawyer/Chapter XVIII
 * The Adventures of Tom Sawyer/Chapter XIX
 * The Adventures of Tom Sawyer/Chapter XX
 * The Adventures of Tom Sawyer/Chapter XXI
 * The Adventures of Tom Sawyer/Chapter XXII
 * The Adventures of Tom Sawyer/Chapter XXIII
 * The Adventures of Tom Sawyer/Chapter XXIV
 * The Adventures of Tom Sawyer/Chapter XXV
 * The Adventures of Tom Sawyer/Chapter XXVI
 * The Adventures of Tom Sawyer/Chapter XXVII
 * The Adventures of Tom Sawyer/Chapter XXVIII
 * The Adventures of Tom Sawyer/Chapter XXIX
 * The Adventures of Tom Sawyer/Chapter XXX
 * The Adventures of Tom Sawyer/Chapter XXXI
 * The Adventures of Tom Sawyer/Chapter XXXII
 * The Adventures of Tom Sawyer/Chapter XXXIII
 * The Adventures of Tom Sawyer/Chapter XXXIV
 * The Adventures of Tom Sawyer/Chapter XXXV
 * The Adventures of Tom Sawyer/Conclusion


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 language in the place of Dano-Norwegian. Aasen composed poems and plays in the composite dialect to show how it should be used; one of these dramas, The Heir (1855), was frequently acted, and may be considered as the pioneer of all the abundant dialect-literature of the last half-century, from Vinje down to Garborg. Aasen continued to enlarge and improve his grammars and his dictionary. He lived very quietly in lodgings in Christiania, surrounded by his books and shrinking from publicity, but his name grew into wide political favour as his ideas about the language of the peasants became more and more the watchword of the popular party. Quite early in his career, 1842, he had begun to receive a stipend to enable him to give his entire attention to his philological investigations; and the Storthing—conscious of the national importance of his work—treated him in this respect with more and more generosity as he advanced in years. He continued his investigations to the last, but it may be said that, after the 1873 edition of his Dictionary, he added but little to his stores. Ivar Aasen holds perhaps an isolated place in literary history as the one man who has invented, or at least selected and constructed, a language which has pleased so many thousands of his countrymen that they have accepted it for their schools, their sermons and their songs. He died in Christiania on the 23rd of September 1896, and was buried with public honours.

AB, the fifth month of the ecclesiastical and the eleventh of the civil year of the Jews. It approximately corresponds to the period of the 15th of July to the 15th of August. The word is of Babylonian origin, adopted by the Jews with other calendar names after the Babylonian exile. Tradition ascribes the death of Aaron to the first day of Ab. On the ninth is kept the Fast of Ab, or the Black Fast, to bewail the destruction of the first temple by Nebuchadrezzar (586 ) and of the second by Titus ( 70).  ABA. (1) A form of altazimuth instrument, invented by, and called after, Antoine d’Abbadie; (2) a rough homespun manufactured in Bulgaria; (3) a long coarse shirt worn by the Bedouin Arabs. ABĀBDA (the Gebadei of Pliny, probably the Troglodytes of classical writers), a nomad tribe of African “Arabs” of Hamitic origin. They extend from the Nile at Assuan to the Red Sea, and reach northward to the Kena-Kosseir road, thus occupying the southern border of Egypt east of the Nile. They call themselves “sons of the Jinns.” With some of the clans of the (q.v.) and possibly the  (q.v.) they represent the Blemmyes of classic geographers, and their location to-day is almost identical with that assigned them in Roman times. They were constantly at war with the Romans, who at last subsidized them. In the middle ages they were known as (q.v.), and convoyed pilgrims from the Nile valley to Aidhab, the port of embarkation for Jedda. From time immemorial they have acted as guides to caravans through the Nubian desert and up the Nile valley as far as Sennar. To-day many of them are employed in the telegraph service across the Arabian desert. They intermarried with the Nuba, and settled in small colonies at Shendi and elsewhere long before the Egyptian invasion ( 1820–1822). They are still great trade carriers, and visit very distant districts. The Abābda of Egypt, numbering some 30,000, are governed by an hereditary “chief.” Although nominally a vassal of the Khedive he pays no tribute. Indeed he is paid a subsidy, a portion of the road-dues, in return for his safeguarding travellers from Bedouin robbers. The sub-sheikhs are directly responsible to him. The Abābda of Nubia, reported by Joseph von Russegger, who visited the country in 1836, to number some 40,000, have since diminished, having probably amalgamated with the Bisharin, their hereditary enemies when they were themselves a powerful nation. The Abābda generally speak Arabic (mingled with Barabra [Nubian] words), the result of their long-continued contact with Egypt; but the southern and south-eastern portion of the tribe in many cases still retain their Beja dialect, To-Bedawiet. Those of Kosseir will not speak this before strangers, as they believe that to reveal the mysterious dialect would bring ruin on them. Those nearest the Nile have much fellah blood in them. As a tribe they claim an Arab origin, apparently through their sheikhs. They have adopted the dress and habits of the fellahin, unlike their kinsmen the Bisharin and Hadendoa, who go practically naked. They are neither so fierce nor of so fine a physique as these latter. They are lithe and well built, but small: the average height is little more than 5 ft., except in the sheikh clan, who are obviously of Arab origin. Their complexion is more red than black, their features angular, noses straight and hair luxuriant. They bear the character of being treacherous and faithless, being bound by no oath, but they appear to be honest in money matters and hospitable, and, however poor, never beg. Formerly very poor, the Abābda became wealthy after the British occupation of Egypt. Their chief settlements are in Nubia, where they live in villages and employ themselves in agriculture. Others of them fish in the Red Sea and then hawk the salt fish in the interior. Others are pedlars, while charcoal-burning, wood-gathering and trading in gums and drugs, especially in senna leaves, occupy many. Unlike the true Arab, the Abābda do not live in tents, but build huts with hurdles and mats, or live in natural caves, as did their ancestors in classic times. They have few horses, using the camel as beast of burden or their “mount” in war. They live chiefly on milk and durra, the latter eaten either raw or roasted. They are very superstitious, believing, for example, that evil would overtake a family if a girl member should, after her marriage, ever set eyes on her mother: hence the Abābda husband has to make his home far from his wife’s village. In the Mahdist troubles (1882–1898) many “friendlies” were recruited from the tribe.

ABACA, or, a native name for the plant Musa textilis, which produces the fibre called (q.v.). ABACUS (Gr. , a slab; Fr. abaque, tailloir), in architecture, the upper member of the capital of a column. Its chief function is to provide a larger supporting surface for the architrave or arch it has to carry. In the Greek Doric order the abacus is a plain square slab. In the Roman and Renaissance Doric orders it is crowned by a moulding. In the Archaic-Greek Ionic order, owing to the greater width of the capital, the abacus is rectangular in plan, and consists of a carved ovolo moulding. In later examples the abacus is square, except where there are angle volutes, when it is slightly curved over the same. In the Roman and Renaissance Ionic capital, the abacus is square with a fillet on the top of an ogee moulding, but curved over angle volutes. In the Greek Corinthian order the abacus is moulded, its sides are concave and its angles canted (except in one or two exceptional Greek capitals, where it is brought to a sharp angle); and the same shape is adopted in the Roman and Renaissance Corinthian and Composite capitals, in some cases with the ovolo moulding carved.In Romanesque architecture the abacus is square with the lower edge splayed off and moulded or carved, and the same was retained in France during the medieval period; but in England, in Early English work, a circular deeply moulded abacus was introduced, which in the 14th and 15th centuries was transformed into an octagonal one. The diminutive of Abacus,, is applied in architecture to the chequers or squares of a tessellated pavement. “Abacus” is also the name of an instrument employed by the ancients for arithmetical calculations; pebbles, bits of bone or coins being used as counters. Fig. 1 shows a Roman abacus taken

title: Page:EB1911 - Volume 01.djvu/36


text: A Child's Garden of Verses/Block City

title: A Child's Garden of Verses/Block City


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 from an ancient monument. It contains seven long and seven shorter rods or bars, the former having four perforated beads running on them and the latter one. The bar marked indicates units,  tens, and so on up to millions. The beads on the shorter bars denote fives,—five units, five tens, &c. The rod and corresponding short rod are for marking ounces; and the short quarter rods for fractions of an ounce.

The Swan-Pan of the Chinese (fig. 2) closely resembles the Roman abacus in its construction and use. Computations are made with it by means of balls of bone or ivory running on slender bamboo rods, similar to the simpler board, fitted up with beads strung on wires, which is employed in teaching the rudiments of arithmetic in English schools.

The name of “abacus” is also given, in logic, to an instrument, often called the “logical machine,” analogous to the mathematical abacus. It is constructed to show all the possible combinations of a set of logical terms with their negatives, and, further, the way in which these combinations are affected by the addition of attributes or other limiting words, i.e. to simplify mechanically the solution of logical problems. These instruments are all more or less elaborate developments of the “logical slate,” on which were written in vertical columns all the combinations of symbols or letters which could be made logically out of a definite number of terms. These were compared with any given premises, and those which were incompatible were crossed off. In the abacus the combinations are inscribed each on a single slip of wood or similar substance, which is moved by a key; incompatible combinations can thus be mechanically removed at will, in accordance with any given series of premises. The principal examples of such machines are those of W. S. Jevons (Element. Lessons in Logic, c. xxiii.), John Venn (see his Symbolic Logic, 2nd ed., 1894, p. 135), and Allan Marquand (see American Academy of Arts and Sciences, 1885, pp. 303–7, and Johns Hopkins University Studies in Logic, 1883). ABADDON, a Hebrew word meaning “destruction.” In poetry it comes to mean “place of destruction,” and so the underworld or Sheol (cf. Job xxvi. 6; Prov. xv. 11). In Rev. ix. 11 Abaddon ( ) is used of hell personified, the prince of the underworld. The term is here explained as (q.v.), the “destroyer.” W. Baudissin (Herzog-Hauck, Realencyklopädie) notes that Hades and Abaddon in Rabbinic writings are employed as personal names, just as shemayya in Dan. iv. 23, shāmayim (“heaven”), and mākōm (“place”) among the Rabbis, are used of God. ABADEH, a small walled town of Persia, in the province of Fars, situated at an elevation of 6200 ft. in a fertile plain on the high road between Isfahan and Shiraz, 140 m. from the former and 170 m. from the latter place. Pop. 4000. It is the chief place of the Abadeh-Iklid district, which has 30 villages; it has telegraph and post offices, and is famed for its carved wood-work, small boxes, trays, sherbet spoons, &c., made of the wood of pear and box trees. ABAE ( ), a town in the N.E. corner of Phocis, in Greece, famous in early times for its oracle of Apollo, one of those consulted by Croesus (Herod. i. 46). It was rich in treasures (Herod. viii. 33), but was sacked by the Persians, and the temple remained in a ruined state. The oracle was, however, still consulted, e.g. by the Thebans before Leuctra (Paus. iv. 32. 5). The temple seems to have been burnt again during the Sacred War, and was in a very dilapidated state when seen by Pausanias (x. 35), though some restoration, as well as the building of a new temple, was undertaken by Hadrian. The sanctity of the shrine ensured certain privileges to the people of Abae (Bull. Corresp. Hell. vi. 171), and these were confirmed by the Romans. The polygonal walls of the acropolis may still be seen in a fair state of preservation on a circular hill standing about 500 ft. above the little plain of Exarcho; one gateway remains, and there are also traces of town walls below. The temple site was on a low spur of the hill, below the town. An early terrace wall supports a precinct in which are a stoa and some remains of temples; these were excavated by the British School at Athens in 1894, but very little was found.

ABAKANSK, a fortified town of Siberia, in the Russian government of Yeniseisk, on the river Yenisei, 144 m. S.S.W. of Krasnoyarsk, in lat. 54° 20′ N., long. 91° 40′ E. This is considered the mildest and most salubrious place in Siberia, and is remarkable for certain tumuli (of the Li Kitai) and statues of men from seven to nine feet high, covered with hieroglyphics. Peter the Great had a fort built here in 1707. Pop. 2000. ABALONE, the Spanish name used in California for various species of the shell-fish of the Haliotidae family, with a richly coloured shell yielding mother-of-pearl. This kind of Haliotis is also commonly called “ear-shell”, and in Guernsey “ormer” (Fr. ormier, for oreille de mer). The abalone shell is found especially at Santa Barbara and other places on the southern Californian coast, and when polished makes a beautiful ornament. The mollusc itself is often eaten, and dried for consumption in China and Japan. ABANA (or, classical Chrysorrhoas) and PHARPAR, the “rivers of Damascus” (2 Kings v. 12), now generally identified with the Barada (i.e. “cold”) and the Aʽwaj (i.e. “crooked”) respectively, though if the reference to Damascus be limited to the city, as in the Arabic version of the Old Testament, Pharpar would be the modern Taura. Both streams run from west to east across the plain of Damascus, which owes to them much of its fertility, and lose themselves in marshes, or lakes, as they are called, on the borders of the great Arabian desert. John M‘Gregor, who gives an interesting description of them in his Rob Roy on the Jordan, affirmed that as a work of hydraulic engineering, the system and construction of the canals, by which the Abana and Pharpar were used for irrigation, might be considered as one of the most complete and extensive in the world. As the Barada escapes from the mountains through a narrow gorge, its waters spread out fan-like, in canals or “rivers,” the name of one of which, Nahr Banias, retains a trace of Abana. ABANCOURT, CHARLES XAVIER JOSEPH DE FRANQUEVILLE D’, (1758–1792), French statesman, and nephew of Calonne. He was Louis XVI.’s last minister of war (July 1792), and organized the defence of the Tuileries for the 10th of August. Commanded by the Legislative Assembly to send away the Swiss guards, he refused, and was arrested for treason to the nation and sent to Orleans to be tried. At the end of August the Assembly ordered Abancourt and the other prisoners at Orleans to be transferred to Paris with an escort commanded by Claude Fournier, “the American.” At Versailles they learned of the massacres at Paris, and Abancourt and his fellow-prisoners were murdered in cold blood on the 8th of September 1792. Fournier was unjustly charged with complicity in the crime. ABANDONMENT (Fr. abandonnement, from abandonner, to abandon, relinquish; abandonner was originally equivalent to mettre à bandon, to leave to the jurisdiction, i.e. of another, bandon being from Low Latin bandum, bannum, order, decree, “ban”), in law, the relinquishment of an interest, claim, privilege or possession. Its signification varies according to the branch of the law in which it is employed, but the more important uses of the word are summarized below.

is the discontinuance of proceedings commenced in the High Court of Justice either because the plaintiff is convinced that he will not succeed in his action or for other reasons. Previous to the Judicature Act of 1875, considerable latitude was allowed as to the time when a suitor might abandon his action, and yet preserve his right to bring another action on the same suit (see ); but since 1875 this right has been considerably curtailed, and a plaintiff who

title: Page:EB1911 - Volume 01.djvu/37


text: A Child's Garden of Verses/The Swing

title: A Child's Garden of Verses/The Swing


text: A Child's Garden of Verses/Looking Forward


text: A Child's Garden of Verses/To Any Reader


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


text: Dictionary of National Biography, 1885-1900/Isaacson, Stephen


text: A Child's Garden of Verses/To My Mother

title: A Child's Garden of Verses/To My Mother


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


text:
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Rh at once to despatch the subject, he added: "I am from the blue-grass region, about a hundred miles northward of here. A party of us were on our way farther south to hunt. On the train we fell in with a gentleman who told us he thought there were a good many birds around here, and I was chosen to stop over to ascertain. We might like to try this neighborhood as we return, so I left my things at the station and struck out across the country this afternoon. I have heard birds in several directions, but had no dog. However, I shot a few doves in a cornfield."

"There are plenty of birds close around here, but most of them stay on the land that is owned by the Sisters, and they don't like to have it hunted over. All the land between here and the convent belongs to them except the little that's mine." This was said somewhat dryly by the old man, who knocked the ashes off his pipe without looking up.

"I am sorry to have trespassed; but I was not expecting to find a convent out in the country, although I believe I have heard that there is an abbey of Trappist monks somewhere down here."

"Yes; the abbey is not far from here."

"It seems strange to me. I can hardly believe I am in Kentucky," he said, musingly, and a solemn look came over his face as his thoughts went back to the sunset scene.

The old housewife's keen eyes pierced to his secret mood.

"You ought to go there."

"Do they receive visitors at the convent?" he asked, quickly.

"Certainly; the Sisters are very glad to have


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200 visit the place. It's a pity you hadn't come sooner. One of the Sisters was here this afternoon, and you might have spoken to her about it."

This intelligence threw him into silence, and again her eyes fed upon his firelit face with inappeasable hunger. She was one of those women, to be met with the world over and in any station, who are remarkable for a love of youth and the world, which age, sickness, and isolation but deepen rather than subdue; and his sudden presence at her fireside was more than grateful. Not satisfied with what he had told, she led the talk back to the blue-grass country, and got from him other facts of his life, asking questions in regard to the features of that more fertile and beautiful land. In return she sketched the history of her own region, and dwelt upon its differences of soil, people, and religion—chiefly the last. It was while she spoke of the Order of the Stricken Heart that he asked a question he had long reserved.

"Do you know the history of any of these Sisters?"

"I know the history of all of them who are from Kentucky. I have known Sister Dolorosa since she was a child."

"Sister Dolorosa!" The name pierced him like a spear.

"The nun who was here to-day is called Sister Dolorosa. Her real name was Pauline Cambron."

The fire died away. The old man left the room on some pretext and did not return. The story that followed was told with many details not given here—traced up from parentage and childhood with that fine tracery of the feminine mind which is like intricate embroidery, and which leaves the finished story wrought out on the