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Page:Ruffhead - The Statutes at Large - vol 9.djvu/277

A.D. 1763. discontinue his, her or their Action_ or Suit, or if, upon Verdict or Demurrer, Judgment shall be given against the Plaintiff or Plaintiffs, the Defendant or Defendants shall and may recover treble such Cossts as are usually taxed and allowed between Party and Party ; and have such Remedy for the same as any Defendant or Defendants hath or have in any other Cases by Law. XXXII. And be it further enacted by the Authority aforesaid, That this Act shall be deemed, Publick Act adjudged and taken to be a Publick Act, and be judicially taken Notice of as such, by all Judges, Justices and other Persons whomsoever, without the same being specially pleaded.

HEREAS a great Trade is carried on in the Town and Parish of Kirby in Kendal, in the County of Westmorland, and the Inhabitants thereof have of late Years greatly increased : And whereas many poor honest Persons are obliged to contract small Debts within the said Town and Parish, and Limits of the same, and they being frequently rendered unable to pay the said Debts in due Time, their Creditors do often bring Suits and Actions against them for Recovery of the same, and in Consequence thereof their Goods and Effects are seized and sold, or their Persons imprisoned, to the utter Ruin of themselves and Families, the Loss of their Labour to the Publick, and the great Burthen and Charge of the Parish or Township to which they belong. For Remedy whereof, and to the Intent that some other easy and speedy Method may be provided for the Recovery and Payment of small Debts within the said Town and Parish and the Limits thereof; May it please your most Excellent Majesty, that it may be enacted; and be it enacted by the King's most Excellent Majesty, by and with the Advice and Consent of the Lords Spiritual and Temporal, and Commons, in this present Parliament assembled, and by the Authority of the same, That it shall and may be lawful for the Mayor and Recorder, or Deputy Recorder of the said Town for the Time being, and Thomas Strickland Esquire, John Shaw, Christopher Wilson, John Thompson, Gilbert Crackenthorp, Thomas Wilson the Younger, Gentlemen ; Thomas Holme Esquire, Richard Fell, Thomas Gibson, George Braithwaite, Benjamin Fletcher, William Baxter, Gentlemen ; William Sympson Esquire, Samuel Gawthrop, Thomas Ashburner, Mathew Bell, Bryan Wilson, Thomas Dodason, Gentlemen ; or any three or more of them, to assemble in the Town's Hall, or some other convenient Place within the said Town of Kirby in Kendal; and they are hereby reflectively impowered and required to meet on Thursday the third Day of May one thousand seven hundred and sixty-four, then and there to act as Commissioners for the hearing and determining of all such Matters of Debt and Detinue as are hereafter mentioned ; which said Commisiioners, or any three or more of them as aforesaid, from Time to Time, shall be and are hereby declared, nominated, constituted, appointed and made a Court of Justice, by the Name of The Court of Requests for the Town and Parish of Kirby in Kendal, in the County of Westmorland, and Limits thereof; and the said Commissioners, or any three or more of them, are hereby authorized, impowered and required to assemble, sit and hold the said Court once in every three Weeks (or oftener if Occasion shall be) from and after the said third Day of May, videlicet, on Thursday in such Week ; and the said Commissioners for the Time being, or hereafter to be appointed for the Purpose aforesaid, or any three or more of them, shall have Power and Authority by virtue of this Act to hear and determine all such Causes as are hereafter mentioned, and to pronounce such Judgment, and to make such Order and Decree, and to award Execution thereupon with Costs against the Body, or against the Goods and Chattles of all and every of the Person or Persons against whom they shall give such Judgment, make such Order or such Decree, as to them shall seem just in Law or Equity, so as no Person or Persons shall remain in Prison upon any Execution for a longer Space than three Calendar Months.

II. Provided always, and be it further enacted by the Authority aforesaid, That no Person or Persons whatsoever, except the Persons hereby appointed, or hereafter to be appointed Commissioners for the Purposes aforementioned, shall have any Voice in the said Court of Requests, held or to be held under the Authority of this Act.

III. And be it further enacted by the Authority aforesaid, That the Commissioners in this Act named, or any six or more of them, shall meet and assemble in the Town's Hall, or some other convenient Place within the said Town of Kirkby in Kendal; and they are hereby athorized and required to assemble as aforesaid on the third Day of May one thousand seven hundred and sixty-five, or at any Time within six Days from the said third Day of May one thousand seven hundred and sixty-five. as the Mayor of the said Town, or any six or more of the said Commissioners for the Time being, shall appoint, then and there to elect, nominate and assign six of the most substantial and discreet Gentlemen, Merchants, Housholders or Inhabitants, Shopkeepers or Tradesmen, residing or inhabiting within the said Town and Parish or the Limits thereof, who shall be Commissioners for the Purposes in this Act before mentioned, in the Room, Place or Stead of the six last named by this Act; and that on the third Day of May one thousand seven hundred and sixty-six, or within six Days after, the Commissioners for the Time being, or six or more of them, on a Day appointed by the Mayor of the said Town for the Time being, or six or more of the said   ers


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228 ers, shall assemble as before directed, and shall then and there elect, nominate and assign six more of the Gentlemen, Merchants, Housholders or Inhabitants, Shopkeepers or Tradesmen, residing or inhabiting within the Town and Parish or Limits thereof as aforesaid, who shall be Commission-ers in the Room, Place or Stead of the six secondly named by this Act; and that on the third Day of May one thousand seven hundred and sixty-seven, or within six Days after, six new Commissioners shall be elected in the Room, Place or Stead of the six first named by this Act, in like Manner as is herein before directed ; and from time to time, on the third Day of May in every succeeding Year, or within six Days after, as before appointed, six new Commissioners in the Room, Place or Stead of the six who have served three Years, shall be elected by the Commissioners for the Time being, or six or more of them, as before directed.

IV. And be it further enacted by the Authority aforesaid, That the Commissioners of the said Court of Requests ,for the Time being, or any six or more of them, shall have full Power and Authority to elect and appoint, and they are hereby authorized and required to elect and appoint, on the third Day of May one thousand seven hundred and sixty-four, or within six Days after, on such Day as shall be appointed by the Mayor of the said Town, or six of the said Commissioners, as before directed, one or more fit Person or Persons, who shall be Clerk or Clerks of the said Court of Requests during the Pleasure of the Commissioners, or the Major Part of them, for the Time being; which said Clerk or Clerks, or one of them, his or their Deputy or Deputies, shall and they are hereby impowered and required to issue out and register all Summonses, Warrants, Precepts, Acts, Orders, Decrees, Judgments, Attachments, and Proceedings of the said Court, and shall keep proper Books, wherein shall be entered and registered all Acts, Orders and Proceedings of the same Court: And the said Commissioners, or any six or more of them, for the Time being, shall also at the same Time nominate and assign two or more proper Persons to be Officers or Ministers of the said Court of Requests, to execute Summonses, Warrants, Precepts, Orders, Decrees, Attachments, and other Procedes of the said Court ; which said Officers shall be and continue Officers or Ministers of the said Court during the Pleasure of the Commissioners, or the major Part of them, for the Time being; and which said Clerk or Clerks, his or their Deputy or Deputies, Officers or Ministers, shall take an Oath before the said Commissioners, or any three or more of them, well and truly to execute their said Offices ; which said Oath the said Commissioners for the Time being, or any three or more of them, are hereby authorized and impowered to administer

V. And be it further enacted by the Authority aforesaid, That in any Case where the faid Commissioners, or any three or more of them as aforesaid, shall have made any Order or Decree for the Payment of Money, it shall and may be lawful for the Clerk or Clerks of the said Court of Requests, or any of them, their or any of their sufficient Deputy or Deputies, at the Prayer of the Party or Parties, his or their Agent or Agents, prosecuting such Order or Decree for the Payment of Money, to issue a Precept under his or their Hands and Seals, in the Name of a Fieri facias, or Capias ad Satisfaciendum ; which Precept shall be directed to such Officer or Officers as shall be by the said Commissioners, or any six or more of them for the Time being, appointed to execute the same; who is and are hereby authorized and required to levy, or cause to be levied, the Sum or Sums of Money mentioned in such Precept, in the same Manner as any Sheriff may levy Money by virtue of any Writ of Fieri facias, or Capias ad Satisfaciendum, issuing out of any of his Majesty's Courts of Record at Westminster : VI. And be it further enacted by the Authority aforesaid, That in Case any Person or Persons residing within the said Town and Parish, who shall be duly served with a Subpoena or Summons to be issued by the said Clerk of the Court of Requests, at a Time and Place in such Subpoena or Summons mentioned, to give Evidence on Behalf of any Plaintiff or Defendant, shall neglect or refuse to appear pursuant to such Subpoena or Summons, and Proof being made of the Service of such Subpoena or Summons, and no cause of Absence being shewn to the Satisfaction of the Commissioners present at the Court to which such Persons shall be by such Subpoena or Summons required to appear, and Oath being made before the same Commissioners by the Party or Parties at whose Instance, or on whose Behalf, such Subpoena or Summons issued, that the Person or Persons served therewith was or were a material Witnel's or Witnesses for such Party or Parties, it shall and may be lawful to and for the said Commissioners, or any three or more of them, assembled in such Court, and being a Majority of them, to impose a Fine not exceeding fifty Shillings, nor less than five Shillings, to be levied by Distrefs and Sale of the Offender's Goods, by Warrant under the Hands and Seals of the said Commssioners, or any three or more of them, rendering the Overplus, if any, to such Offender, the Charges of such Disstress and Sale being first deducted ; which Fine, when paid or levied, shall be paid over to the Party or Parties at whose Instance, or on whose Behalf, such Supoena or Summons issued.

VII. And be it further enacted by the Authority aforesaid, That from and after the said third Day of May one thousand seven hundred and sixty-four, or from and after the Meeting appointed to be held within six Days after, by the Mayor of the said Town, or six or more of the said Commissioners for the Time being, as before directed, it shall and may be lawful to and for any Person or Persons, whether resiant or not resiant in the said Town and Parish of Kirkby in Kendal, or the Limits of the same, who now or hereafter shall or may have any Debt or Debts, Thing or Things, due or owing, or belonging unto him or them, in his, her or their own Right, or as Executor or Administrator, Guardian or Truftee, for or to any Person or Persons whatsoever, not amounting

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


text: A Personal Letter to the Kaiser

title: A Personal Letter to the Kaiser


text:
Memoirs of the American Folklore Society

 * Volume I: Folk-Tales of Angola, collected and edited by Heli Chatelain (1894)
 * Volume II: Louisiana Folk-Tales, collected and edited by Alcée Fortier (1895)
 * Volume III: Bahama Songs and Stories, a contribution to folk-lore by Charles L. Edwards (1895)
 * Volume IV: Current Superstitiones, collected from the oral tradition of English speaking folk, edited by Fanny D. Bergen (1896)
 * Volume V: Navaho Legends, collected and translated by Washington Matthews (1897)
 * Volume VI: Traditions of the Thompson River Indians of British Columbia, collected and annoted by James Teit (1898)
 * Volume VII: Animal and Plant Lore, by Fanny D. Bergen (1899)
 * Volume VIII: Traditions of the the Skidi Pawnee, collected and annotated by George A. Dorsey (1904)
 * Volume IX: Los Pastores, a Mexican play of the Nativity, translation, introduction and notes by M. R. Cole (1907)
 * Volume X: Spanish-American Folk-Songs, collected by Eleanor Hague (1917)
 * Volume XI: Folk-Tales of Salishan and Sahaptin Tribes, collected by James A. teit, Livingston Farrand, Marian K. Gould, Herbert J. Spinden, edited by Franz Boas (1917)
 * Volume XII: Filipino Popular Tales, collected and edited, with comparative notes, by Dean S. Fransler (1921)
 * Volume XIII: Folk-Tales of Andros Island, Bahamas, by Elsie Clews Parsons (1918)
 * Volume XIV:
 * Volume XV: Folk-Lore from the Cape Verde Islands, by Elsie Clews Parsons (2 parts, 1923)
 * Volume XVI: Folk-Lore of the Sea Islands, South Carolina, by Elsie Clews Parsons (1923)
 * Volume XVII: Jamaica Anansi Stories, by Martha Warren Beckwith, with music recorded in the field by Helen Roberts (1924)
 * Volume XVIII: Folk-Lore from Maryland, collected by Annie Weston Whitney and Caroline Canfield Bullock (1925)
 * Volume XIX: Tewa Tales, by Elsie Clews Parsons (1926)
 * Volume XX: Lamba Folk-Lore, collected by Clement M. Doke (1927)
 * Volume XXI: Jamaica Folk-Lore, collected by Martha Warren Beckwith, with music recorded in the field by Helen H. Roberts (1928)
 * Volume XXII: Kiowa Tales, by Elsie Clews Parsons
 * Volume XXIII: Folk-Lore from the Dominican Republic, by Manuel J. Andrade (1930)
 * Volume XXIV: Folklore from Nova Scotia, collected by Arthur Huff Fauset (1931)
 * Volume XXV: Bella Bella Tales, by Franz Boas (1932)
 * Volume XXVI: Folk-Lore of the Antilles, French and English, by Elsie Clews Parsons (3 parts, 1933-1943)
 * Volume XXVII: Folk-Tales of the Coast Salish, collected and edited by Thelma Adamson (1934)
 * Volume XXVIII: Kwakiutl Culture as reflected in Mythology, by Franz Boas (1935)
 * Volume XXIX: Folklore from Iowa, collected and edited by Earl J. Stout (1936)
 * Volume XXX: Spanish Folk-Tales from New Mexico, by José Manuel Espinosa (1937)
 * Volume XXXI: Myths and tales of the Jicarilla Apache Indians, by Morris Edward Opler (1938)
 * Volume XXXII: Mandan-Hidatsa Myths and Ceremonies, collected by Martha Warren Beckwith (1937)
 * Volume XXXIII: Myth and Tales of the White Mountain Apache, by Grenville Goodwin (1939)
 * Volume XXXIV: Taos Tales, by Elsie Clews Parsons (1940)
 * Volume XXXV: Tales from Jalisco, Mexico, by Howard T. Wheeler (1943)
 * Volume XXXVI: Myths and Legends of the Lipan Apache Indians, by Morris Edward Opler (1940)
 * Volume XXXVII: Myths and Tales of the Chiricahua Apache Indians, by Morris Edward Opler (1942)
 * Volume XXXVIII: Japanese Peasant Songs, compiled and annoted by John F. Embree, with the assstance of Ella Embree and Yukuo Uyehara (1944)
 * Volume XXXIX: Hill Country Tunes, instrumental folk music of southwestern Pennsylvania, collected and edited by Samuel Preston Bayard (1944)
 * Volume XL: Myths of the Toba and Pilagá Indians of the Gran Chaco, by Alfred Métraux (1946)
 * Volume XLI:
 * Volume XLII:
 * Volume XLIII: Haitan Creole, Gramma, Texts, Vocablary, by Robert A. Hall, Jr. (1953)
 * Volume XLIV:
 * Volume XLV: North American Indian Musical Styles, by Bruno Nettl (1954)
 * Volume XLVI:
 * Volume XLVII:
 * Volume XLVIII: Mythology and Values, an analysis of Navaho Chantway myths, by Katherine Spence (1957)
 * Volume XLIX: Ancient Symbolism in Lithuanian Folk Art, by Marija Gimbutas (1958)
 * Volume L:
 * Volume LI: Studies in Biblical and Jewish Folklore, [1960]


text:
User talk:Diamondland

— billinghurst  sDrewth  13:28, 23 April 2012 (UTC)

title: User talk:Diamondland


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User talk:Shujenchang

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User talk:72.215.10.215

Welcome

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text: Category:35 Edw 1

title: Category:35 Edw 1


text: Category:Acts of the English Parliament passed under Edward I


text:
Author:Lucy Winifred Faraday

Works

 * The Edda, Volume I: The Divine Mythology of the North (Popular Studies in Mythoolgy, Romance and Folklore 12) (1901).
 * The Edda, Volume II: The Heroic Mythology of the North (Popular Studies in Mythoolgy, Romance and Folklore 13) (1902).
 * The Cattle Raid of Cualnge (Táin Bó Cúailnge) (1904).

title: Author:Lucy Winifred Faraday


text: Category:12 & 13 Will3

title: Category:12 & 13 Will3


text: Category:Acts of the English Parliament passed under William III


text:
Author:Helen Heffron Roberts

Works

 * Jamaica Anansi Stories. By Martha Warren Beckwith, with music recorded in the field by Helen Roberts. Memoirs of the American Folk-Lore Society Volume XVII. New York: Published by the American Folk-Lore Society, G. E. Strechert & Co., Agents, 1924

title: Author:Helen Heffron Roberts


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Page:The Corsair (Byron).djvu/79

Rh Last eve Anselmo's bark return'd, and yet

His only tidings that they had not met!

Though wild, as now, far different were the tale

Had Conrad waited for that single sail.

The night-breeze freshens—she that day had past

In watching all that Hope proclaimed a mast;

Sadly she sate—on high—Impatience bore

At last her footsteps to the midnight shore,

And there she wandered heedless of the spray

That dash'd her garments oft, and warn'd away:

She saw not—felt not this—nor dared depart,

Nor deemed it cold—her chill was at her heart;

Till grew such certainty from that suspense—

His very Sight had shock'd from life or sense!

It came at last—a sad and shattered boat,

Whose inmates first beheld whom first they sought—

Some bleeding—all most wretched—these the few—

Scarce knew they how escaped— this all they knew.

In silence darkling each appeared to wait

His fellow's mournful guess at Conrad's fate.

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Page:Our Philadelphia (Pennell, 1914).djvu/127

Rh drawn blinds. My Father had then moved to Third Street near Spruce, and there rented a red brick house, one-half, or one-third, the size of my Grandfather's, but very like it in every other way, to the roses in the tiny back-yard and to the daily family routine except that, with a courageous defiance of tradition I do not know how we came by, we dined at the new dinner hour of six and said our prayers in the privacy of our bedrooms. The Stock Exchange was only a minute away, and yet, at our end. Third Street had not lost its character as a respectable residential street. We had for neighbours old Miss Grelaud and the Bullitts and, round the corner in Fourth Street, the Wisters and Bories and Schaumbergs,—with what bated breath Philadelphia talked of the beauty and talents of Miss Emily Schaumberg, as she still was!—and many other Philadelphia families who had never lived anywhere else. Life went on as silently and placidly and regularly as at the Convent. I seemed merely to have exchanged one sort of monastic peace for another and the loudest sound I ever heard, the jingling of my old friend the horse-car, was not so loud as to disturb it.

If I walked up Spruce Street, or as far as Pine and up Pine, silence and peace enfolded me. Peace breathed, exuded from the red brick houses with their white marble steps, their white shutters below and green above, their pleasant line of trees shading the red brick pavement. The occasional brown stone front broke the uniformity with such brutal discord that I might have imagined the


text:
Translation:Shulchan Aruch/Orach Chaim/155

Chapter 155: Going from the Synagogue to the Beit Midrash

Containing 2 Seif.

סימן קנה: לילך מבית הכנסת לבית המדרש

ובו ב' סעיפים:

1
After leaving the synagogue he should go the beit midrash and snatch a time for learning. And that time needs to be a fixed time, such that he doesn't miss it, even if he thinks he could make a big profit.
 * Rem"a Even someone who does not know how to learn should go to the beit midrash, and he gets the reward for getting himself there. Or he should fix himself a place and learn a little, in that which he knows, and think about his affairs, and enter into his heart the fear of Heaven (הר"י the first chapter of Berakhot).

סעיף א
אחר שיצא מבית הכנסת ילך לבית המדרש ויקבע עת ללמוד וצריך שאותו עת יהיה קבוע שלא יעבירנו אף אם הוא סבור להרויח הרבה.
 * הגה: ואף מי שאינו יודע ללמוד ילך לבית המדרש ושכר הליכה בידו או יקבע לו מקום וילמוד מעט במה שיודע ויחשוב בעניניו ויכנס בלבו יראת שמים (הר"י פרק קמא דברכות)

2
Before going to the beit midrash he may eat pat shacharit/morning bread, if he is so accustomed; and it is good to accustom oneself in this.

סעיף ב
קודם שילך לבית המדרש יוכל לאכול פת שחרית אם הוא רגיל בו וטוב שירגיל בו

 * }

שולחן ערוך אורח חיים קנה

Ben Yehoyada on B"K 92b
And they are all eliminated by Pat Shacharit and a flask of water. It seems to me, bs"d, it's all hinted in "MaChaLaH/sickness" (Ex. 23:25) itself. Because MCLH is the letters of HLCM (bread), hinting the bread saves a person from MCLH. Furthermore MCLH is the letters of HMLC (salt), hinting the salt eliminates the MCLH. Further, MCLH is the leters of LCMH (at sunlight), hinting that eating HLCM quickly after daybreak eliminates the MCLH. And drinking water is hinted in the gematria of MCLH with its two vowels Patach and Kamatz totaling 111, the gematria of HMYM (the water) with its vowels Patach and Chirik totalling 111, hinting that drinking HMYM eliminates the MCLH. And it seems good to me b"sd to hint in the verse (Ex. 23:25), "And I will remove MCLH (sickness) MQRBK (from your midst)," the word MQRBK is a abbreviation of Kikar B'melach Rawweh Kiton Mayim (A piece of bread in salt, slake with a flask of water). So this is "And I will remove MCLH," by these things hinted in the letters MQBRK.

וְכֻלָּן פַּת בַּמֶּלַח שַׁחֲרִית וְקִתּוֹן שֶׁל מַיִם מְבַטְּלָתָן - נראה לי בס"ד כולהו רמיזי ב'מַחֲלָה' עצמה כי מחלה אותיות הַלֶּחֶם רמז דהלחם מציל ממחלה. גם מַחֲלָה אותיות הַמֶּלַח רמז דהמלח מבטל המחלה. גם מַחֲלָה אותיות לְחַמָּה רמז לאוכל הלחם בזריחת החמה מבטל המחלה. ושתיית המים נרמז במספר מַחֲלָה עם שני נקודות פת"ח וקמ"ץ [111] עולה קי"א כמנין הַמַּיִם עם נקודות פת"ח וחיר"ק [111] עולה קי"א רמז שתיית המים מבטלת המחלה. ונראה לי בס"ד לרמוז בפסוק וַהֲסִרֹתִי מַחֲלָה מִקִּרְבֶּךָ (שמות כג, כה) תיבת מִקִּרְבֶּךָ למפרע ראשי תיבות 'ככר במלח רווה קיתון מים' וזהו וַהֲסִרֹתִי מַחֲלָה על ידי דברים אלו שרמוזים באותיות מִקִּרְבֶּךָ.

Kaf HaChayim
22.) [Seif 2] Before going to the B"HM he may eat etc. - in the Tur he wrote, "As we say, 83 illness stem from the MaRaH (gall bladder), and all of them are negated by bread [dipped] in salt and a cup of water in the morning" - which is from what's written in B"K 92b, "From where is this matter derived? whereby the Sages stated: Awaken early and eat, in the summer due to the heat and in the winter due to the cold. Also the people say: Sixty runners run and do not reach the man who ate in the morning. [Rabba bar Mari said to him that the source is] as it is written (Isa. 49:10), "They shall neither hunger nor thirst, neither shall the heat or the sun smite them," [indicating that one who is not hungry or thirsty will not be affected by the weather.] And it is taught in a baraita: MaChaLaH (sickness) - is MaRaH (the gall bladder). And why is it called MaChaLaH? Because eighty-three illnesses stem from the gall bladder and the gematria is such [MaChaLaH 40 + 8 + 30 + 5 = 83], and they're all negated by bread dipped in salt in the morning and drinking a flask of water."

כב) [סעיף ב'] קודם שילך לבה"מ יוכל לאכול וכו' בטור כתב כדאמרינן פ"ג מיני חלאים תלויין במרה וכולן פת במלח וקיתון של מים שחרית מבטלתן ע"כ והוא ממ"ש במס' בבא קמא דצ"ב ע"ב מנא הא מילתא דאמור רבנן השכם ואכול בקיץ מפני החמה ובחורף מפני הצנה ואמרי אינשי שתין רהוטי רהוט ולא מטו לגברא דמצפרא כרך דכתיב לא ירעבו ולא יצמאו ולא יכם שרב וכו'. ותניא מחלה זו מרה ולמה נקרא שמה מחלה שפ"ג חלאין יש בה מחלה בגי' הכי הוי וכולן פת במלח שחרית וקיתון של מים מבטלן.

Also they said in B"M 107b: Thirteen [good] things were stated with regard to Pat Shacharit: It protects him from the heat etc.

וכן אמרו במס' מציעא דק"ז ע"ב י"ג דברים נאמרו בפת שחרית מצלת מן החמה וכו'

Also they said in Pesachim 112a: Rabbi Akiva commanded Rabbi Yehoshua his son, about seven matters: ... Wake up and eat, in the summer due to the heat [as it is best to eat before it grows hot] etc.

וכן אמרו במס' פסחים דקי"ב ע"א ז' דברים צוה ר"ע את ר"י בנו וכו' השכם ואכול בקיץ מפני החמה וכו'

And the Bach in the name of Mordekhai haArukh wrote, "And you've asked me to explain what should be the quantity of Pat Shacharit and what time of day to eat it. Know that it's not our custom at all and our rabbis don't have a habit of it, on account that we've heard that Pat Shacharit can only be eaten with produce far from the city, and the time is neither [early as] when the rooster crows nor [late as] when those that tug the boats are heard; whereas those that are accustomed to it would need to eat it at a fixed time every day. Therefore the chakhamim refrain from it, because they won't be able to fulfill it." And the Taz in footnote 1 brings this, except he wrote that "whoever disregards that and performs it in simplicity has nothing to lose." So too wrote the M"A in footnote 3 about this Morkekhai that they are not serious halakhic words and that the Gemara doesn't seem that way; see there. So too the Responsa of Chakham Tzvi #15 wrote, see there, 2:4. So did the MT"Y #2 write, as the words of the Shas imply that regarding plain bread, everything states that it eliminates hunger, and not like the opinion of the Mordekhai haArukh, and he wrote "the Tur's opinion proves it, and the S"A who wrote just plain 'Pat Shacharit.' And that's what everyone does."

וכתב הב"ח בשם מרדכי הארוך וז"ל וששאלת לפרש שיעור של פת שחרית ובאיזה שעה ביום אוכלין אותה דע שאנו לא נהגגו בה כל עיקר ואין רבותינו רגילין בה מפני ששמענו שפת שתרית אינה באה אלא בתבואה הרחוקה מן הישוב ולא שמעה קול תרנגול ולא קול מושכין באניות והרגילין בה צריכין לאוכלה תדיר בכל יום ע"כ נמנעים החכמים ממנה דא"א לעמוד עמה עכ"ל והביאו הט"ז סק"א אלא שכתב דמי שלא ניתן לב לדבר זה ומקיים הדברים כפשוטן לא הפסיד כלום עכ"ל וכ"כ המ"א סק"ג על דברי המרדכי הנז' דאין אלו אלא דברי נביאות ובגמרא לא משמע כן יעו"ש. וכ"כ בתשו' חכם צבי סי' ט"ו יעו"ש. סו"ב או' ד' וכ"כ המט"י או' ב' דמדברי הש"ס משמע דבסתם פת מיירי כל שמסיר הרעבון ודלא כדעת המרדכי האריך וכתב שכן מוכח דעת הטור והש"ע שכתבו סתם פת שחרית והכי נהוג עלמא עכ"ד:

23) That which it says, "Bread [dipped] in salt" refers to bread that doesn't contain salt when it's being kneaded; but as for our bread that usually has salt during its kneading, it's not necessary to eat it with salt, for the salt we put in it as a dough is called "bread in salt." And what's written, "a flask of water," it seems good to me if it's a hot drink, like we do today, eating pat ha-baah b'kisnin (dough items with filling) with coffee or tea. And see the following note, and what's written YP"L (Yesh Peri L'tzaddik) #5 in the name of Rav Tzion Yaakob 72b and it's precise - that just as a person should not eat before praying for his food, so too he shouldn't eat until engaging in Torah and learning his fixed time for learning etc., there's reason to say this means a fixed meal, but a snack like a k'zayt or k'beitza of pastry so that he doesn't feel "empty hearted" (i.e. empty bellied) this is better to be accustomed before learning so he can extend his learning time and not feel his heart's empty. And coffee with only sugar and no bread or milk can also somewhat help him to settle his heart to not feel empty hearted if he can't have bread, as is known.

כג) ומ"ש פח במלח היינו בפת שאין מניחין בו מלת בשעת לישה אבל בפת שלני שנוהגין לתת בו מלח בשעת לישה א"צ לאכלו במלח דזה המלח שנותנין בו בשעת הלישה קרוי פת במלח, ומ"ש קיתון של מים נראה דטוב שיהיה חמין וכמו שנוהגין עכשיו לאכול בבקר פת הבאה בכסנין עם קאוי או ט"ע. ועיין באו' שאח"ז ומ"ש יפ"ל או' ה' בשם הרב עיון יעקב דע"ב ע"ב ודו"ק, ומ"ש הר"ח בפט"ו משה"ק דכשם שאין לאדם לאכול עד שיתפלל על מזונו כך אין לאכול עד שיעסיק בתורה וילמוד השעה הקבועה ללימודו וכו' י"ל ה"ד אכילת קבע אבל אכילת עראי כמו כזית כביצה פת הבאה בכסנין כדי שלא לישאר אליבא ריקנייא זו יותר טוב להרגיל בו קודם לימודו כדי שיוכל להאריך זמן לימודו ולא יקוץ משום דלבו ריקנית. וקאוי עם סוכר לבדה בלא פת או חלב מועיל ג"כ מעט ליישב הלב שלא לישאר אליבא ריקנית אם לא אפשר בפת כידוע:

24) Know this: the (minimum) quantity of Pat Shacharit is a k'beitza and afterwards have an [alcoholic] drink if he has one, otherwise water as it says in B"M 107b, bread in salt and a flask of water, and Rashi explains, "if he doesn't have wine." And in Sukkah 26a: a snack may be eaten outside the Sukkah.. like those the students of Rav who taste [something] and enter the lecture, namely like the Rosh and Rashba wrote, "There are seven ways.." and also the bread needs to be of the five grains, "And I will bless your bread" - and the word "bread" when unqualified ought to be like this, like every "bread" in the Torah - excluding boiled products from the five grains - these are not included in Pat Shacharit, and see Tosefot Ber. 37b d"h ??, "Said Raba, Rabbeinu David from Mitch would soak it in water in order to not say the berakhah haMotzi, that this is also Pat Shacharit." And what's the quantity? Two or three [k'beitzah] ??

כד) ודע דשיעור פת שחרית כביצה ושותה אח"כ משקה אם יש לו וא"ל מים כדאמר בבא מציעא ק"ז ב' פת במלח וקיתון מים ופירש"י אם אין לו יין ובסוכה דף כ"ו ע"א עראי חוץ לסיכה כדטעים בי רב ועייל לכלה והיינו כמ"ש הרא"ש ורשב"א בז' שיטות וגם פת בעינן מה' מיני דגן ובירך לחמך וסתם לחם הכי הוי ככל לחם בתורה לאפוקי תבשיל מה' מיני דגן אין זה בכלל פת שחרית, ועיין תו' ברכות ל"ז ב' ד"ה אמר רבא שרבינו דוד ממי"ץ היה שורה במים שלא לברך המוציא משמע דהוה נמי פת שחרית. מש"ז או' ב, ואו' ג':

25) Three things wear out the body: eating while standing, drinking while standing, and having relations while standing. Chuppat Eliyahu Rabba shaar 3 and it's in at the end of R"Ch ??, and the YP"L #6 brings it and wrote one needs to be most careful about this one, eating Pat Shacharit, see there.

כה) ג' דברים מתישין את הגוף האוכל מעומד והשותה מעומד והמשמש מעומד. חופת אליהו רבה שער ג' והיא בסוף ר"ח, והביאו היפ"ל או' ו' וכתב דצריך ליזהר בזה ביותר באכילת פת שחרית יעו"ש:


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108 devil I knew was waiting for me somewhere lurked behind it, and have seen in its pretentious aping of New York fashion the sin in which Philadelphia, as the Sinful World, must abound. I cannot say why it seemed to me, and still seems, so odious, for there were other interruptions to the monotony I delighted in—the beautiful open spaces and great trees about the Pennsylvania Hospital and St. Peter's; the old Mint which, with its severe classical façade, seemed to reproach the frivolity of the Chestnut Street store windows on every side of it; General Paterson's square grey house with long high-walled garden at Thirteenth and Locust; the big yellow Dundas house at Broad and Walnut, with its green enclosure and the magnolia for whose blossoming I learnt to watch with the coming of spring; that other garden with wide-spreading trees opposite my Grandfather's at Eleventh and Spruce: old friends these quickly grew to be, kindly landmarks on the way when I took the walks that were so solitary in those early days, through streets where it was seldom I met anybody I knew, for the Convent had made me a good deal of a stranger in my native town,—where it was seldom, indeed, I met anybody at all.

II

When I went out, I usually turned in the direction of Spruce and Pine, for to turn in the other, towards Walnut, was to be at once in the business part of the town where Philadelphia women preferred not to be seen, having no


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Rh desire to bridge over the wide gulf of propriety that then yawned between the sex and business. Except for the character of the buildings and the signs at the doors, I might not have been conscious of the embarrassing difference between this and my more familiar haunts. Bankers' and stock-brokers' offices were on every side, but the Third Street car did not jingle any louder as it passed, my way was not more crowded, peace still enveloped me. I gathered from my Father, who was a broker, that the Stock Exchange, when buying and selling had to be done on the spot and not by telephone as in our degenerate days, was now and then a scene of animation, and it might be of noise and disorder, more especially at Christmas, when a brisker business was done in penny whistles and trumpets than in stocks and shares. But the animation overflowed into Third Street only at moments of panic, to us welcome as moments of prosperity for they kept my Father busy—we thrived on panics—and then, once or twice, I saw staid Philadelphians come as near running as I ever knew them to in the open street.

Now and then youth got the better of me and I sought adventure in the unadventurous monotony of Walnut Street where the lawyers had their offices, the courts not having as yet migrated up to Broad Street. It was usually lost in heavy legal slumber and if my intrusion was bold, at least nobody was about to resent it. Nor could there be a doubt of the eminent respectabihty into which I intruded. The recommendation to Philadelphia of its


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112 lawyers was not the high esteem in which they were held throughout the country, but their social standing at home—family gave distinction to the law, not the law to family. Approved Philadelphia names adorned the signs at almost every office door and not for some years was the evil day to dawn when the well-known Philadelphia families who inherited the right of the law would be forced to fight for it with the alien and the Jew. For me, I think I am at an age when I may own that the irreproachable names on the signs were not the principal attraction. Sometimes, from one of the somnolent offices, a friendly figure would step into the somnolent street to lighten me on my way, and it was pleasanter to walk up Walnut in company than alone. When I went back the other day, after many years and many changes for Philadelphia and myself, I found most of the familiar signs gone, but at one door I was met by a welcome ghost—but, was it the ghost of that friendly figure or of my lonely youth grasping at romance or its shadow? How many years must pass, how many experiences be gone through, before a question like that can be asked!

If I followed Third Street beyond Walnut to Chestnut, I was in the region of great banks and trust companies and newspaper offices and the old State House and the courts. I had not had the experience, or the training, to realize what architectural monstrosities most of the new, big, heavy stone buildings were, nor the curiosity to investigate what went on inside of them, but after the quiet red brick