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 * Dinornis huttonii Owen, Ext. Birds, N.Z., p. 430 (1879).

 * Dinornis didinus Owen, Trans. Zool. Soc. XI, p. 257 (1883).

 * D. didiformis Haast, (non Owen 1844) Trans. N.Z. Inst. I, p. 83, Nos. 5 & 6 (1869).

 * Mesopteryx didinus Hutton, Trans. N.Z. Inst. XXIV, p. 129 (1892).

HE synonymy of this form is somewhat confused, but I think it is clear that huttonii of Owen is its proper name. Professor Owen (Ext. B. p. 430) says:

"In the collection from the Glenmark Swamp, South Island, are bones that scarcely differ, save in size, from the dimensions (? W.R.) of the type bones of Dinornis didiformis from the . They are noted as of a large variety of that species." Captain Hutton remarks: "The bones that I have arranged under the name D. didiformis belong probably to a new species. The tibia is well marked and quite distinct, but the femur and metatarsus, that I have associated with it, pass almost into D. casuarinus, but are rather smaller. D. casuarinus is undoubtedly a good species, easily distinguished by its tibia." Possibly the Dinornis of the, with the tibia characteristic of D. didiformis of the , may need to be noted for the convenience of naming the bones as Dinornis huttonii.

When describing his D. didinus, Professor Owen failed to recognise its identity with his previously named D. huttonii, doubtless owing to the leg bones being hidden by the dry integument. This being the case, it is necessary to reinstate the name huttonii, as it has four years' priority over didinus.

Captain Hutton says that a few bones of this form have been obtained in the North Island at Poverty Bay and Te Aute; but I am convinced he is in error and that these bones are aberrant individual bones of A. didiformis and that M. huttonii is confined to the South or rather Middle Island. The plate of this species has been reconstructed by Mr. Lodge from the mummified remains which form the type specimen of Didornis didinus, and the feathers found in the alluvial sands of the. The type of Dinornis didinus was found at Queenstown by Mr. Squires.

Habitat: Middle Island, New Zealand.

Mr. C. W. Andrews, in his description of my complete skeleton of Megalapteryx tenuipes has shown that Owen's type specimens of his Dinornis didinus are certainly of a species of the genus Megalapteryx, and closely

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 allied to M. tenuipes. Mr. Andrews, however, throws some doubt as to whether the pelvis and femora, referred to this species by Hutton, really belong to it.

A complete egg which I consider must be of this species is preserved in the Tring Museum. Its measurements are as follows:—

This egg was dredged up on the Molyneux River, near Otago, during gold dredging operations in 1901; a second perfect egg was dredged up a few months before in the same river, and was referred by Dr. Benham to Pachyornis ponderosus.

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

title: Page:Rothschild Extinct Birds.djvu/234


text: 1911 Encyclopædia Britannica/Anderson

title: 1911 Encyclopædia Britannica/Anderson


text: The Five Nations/The Bell Buoy

title: The Five Nations/The Bell Buoy


text:
The Bell Buoy

 * The Bell-Buoy. McClure's edition. 1897.
 * The Bell Buoy. The Five Nations. 1903.
 * The Bell Buoy. Rudyard Kipling's Verse, Inclusive Edition, 1885-1918. 1919.

title: The Bell Buoy


text:
The Destroyers (Kipling)

 * The Destroyers. McClure's edition. 1897.
 * The Destroyers. The Five Nations. 1903.

title: The Destroyers (Kipling)


text:
User:DellTG5

Helping with Wikisource Bible

 * World English =
 * }}

title: User:DellTG5


text:
Translation:4 Maccabees

Chapter 1
The subject that I am about to discuss is most philosophical, that is, whether devout reason is sovereign over the emotions. So it is right for me to advise you to pay earnest attention to philosophy. For the subject is essential to everyone who is seeking knowledge, and in addition it includes the praise of the highest virtue—I mean, of course, rational judgment. If, then, it is evident that reason rules over those emotions that hinder self-control, namely, gluttony and lust, it is also clear that it masters the emotions that hinder one from justice, such as malice, and those that stand in the way of courage, namely anger, fear, and pain. Some might perhaps ask, “If reason rules the emotions, why is it not sovereign over forgetfulness and ignorance?” Their attempt at argument is ridiculous!a For reason does not rule its own emotions, but those that are opposed to justice, courage, and self-control;b and it is not for the purpose of destroying them, but so that one may not give way to them.

I could prove to you from many and various examples that reason is dominant over the emotions, but I can demonstrate it best from the noble bravery of those who died for the sake of virtue, Eleazar and the seven brothers and their mother. All of these, by despising sufferings that bring death, demonstrated that reason controls the emotions. On this anniversary it is fitting for me to praise for their virtues those who, with their mother, died for the sake of nobility and goodness, but I would also call them blessed for the honor in which they are held

Chapter 2-18
These are not done yet,please write more in.

title: Translation:4 Maccabees


text:
Translation:5 Maccabees

Chapter 1
It was ordained by the kings of the Grecian Gentiles that large sums of money should be sent into the holy city every year,and

Chapter 2-59
Not finished please work on them more.

title: Translation:5 Maccabees


text: Translation:6 Maccabees

title: Translation:6 Maccabees


text: Translation:7 Maccabees

title: Translation:7 Maccabees


text:
Translation:8 Maccabees

In the reign of Antiochus Epiphanes, when many of the inhabitants of the city had died from a plague, a priest called Leius ordered a rock on the mountain above the city to be carved with an enormous crowned head, facing towards the city and the valley, and he wrote an inscription on it, after which the deaths from the plague ceased. Up until the present time, the inhabitants of the Antioch call this head Charonius.

This Antiochus Epiphanes was the first to build the so-called council-house in Antioch the great, outside the city limits. Here all the councillors met with all the statesmen and all the property-holders of the city, in order to debate what to do about whatever occurred, and then to provide anything which was required. Antiochus constructed some other buildings outside the city, and called this area Epiphania after his own name; he did not put a wall around it, but it was built on the mountain.

This Antiochus Epiphanes was angry with Ptolemaeus, the king of Egypt, because Ptolemaeus demanded taxes from the Jews who lived in his territory. The Jews came to Antioch from Palestine and asked Antiochus to write to Ptolemaeus, the ruler and king of Egypt, that he should not demand taxes from the Jews, when they transported corn for their sustenance, because there was a great famine at that time in Palestine, and therefore the Jews were transporting corn from the land of Egypt. But when Ptolemaeus received Antiochus' letter, he ordered that the Jews should pay more taxes.

Then Antiochus Epiphanes marched against Ptolemaeus, because he had disregarded his letter. There was a battle between them, in which many of Antiochus' soldiers were killed, and he fled back to the borders of his own territory. When the Jews in Jerusalem learned of this, they agreed terms with Ptolemaeus and surrendered to him, because they thought that Antiochus had died. But Antiochus Epiphanes gathered another army, attacked Ptolemaeus, destroyed his army and killed him. When Antiochus heard what the Jews in Jerusalem had done, as if they rejoiced in his defeat, he marched against Jerusalem.

He besieged the city and captured it, slaughtering all the inhabitants; he took Eleazar the high priest of the Jews along with the Maccabees back to Antioch, where punished them with death. He abolished the high priesthood of Judaea, and he turned the Jews' temple, which had been built by Solomon, into a temple of Olympian Zeus and Athene. He defiled the building with meat, and prevented the Jews from performing their ancestral acts of worship; for three years, he forced them to follow Greek customs.

When Antiochus died, his son Antiochus Glaucus, who was called Hierax, became king for two years.

After him Demetrianus the son of Seleucus was king for 8 years. A Jew called Judas came to Antioch the great, and shamed Demetrianus with his entreaties, so that the king handed over the temple and the remains of the Maccabees to him. Judas buried the Maccabees in the so-called Cerateum at Antioch the great, where there was a synagogue of the Jews; Antiochus had punished the Maccabees a short way outside the city of Antioch, on the "ever-weeping" mountain opposite the temple of Zeus Casius. Then Judas cleansed the temple and refounded Jerusalem, celebrating a Passover feast in honor of God. This was the second capture of Jerusalem, as Eusebius follower of Pamphilus has recorded in his chronicle.

title: Translation:8 Maccabees


text:
Translation:3 Maccabees

Chapter 1
But when [Ptolemy IV] Philopator learnt from those who had returned about the annexation of the places he ruled by Antiochos, he summoned all his infantry and cavalry forces and brought along his sister Arsinoe too, and marched to the places near Raphia, where Antiochos and his forces had blocked the way. Then a certain Theodotos, who intended to carry out a plot, received the most powerful part of the Ptolemaic army which had been placed under his control and by night he came into Ptolemy's tent, in order to single-handedly kill him and thereby bring an end to the war. But he had been led away by Dositheos, who was called the son of Drimylos and was of Jewish descent although he subsequently abandoned [Jewish] custom and the laws of his ancestors. Dositheos had an undistinguished man sleep in the tent, who suffered the chastisement [meant for] Ptolemy. When the mighty battle had begun and things had gone more in Antiochos' favour, Arsinoe came forward and implored the forces to help themselves, unbinding her hair with wailing and tears. Then she announced that she would give two mnai of gold to each of the victors. And so it happened that the opponenets were destroyed in the hand-to-hand fighting and that they took many war-captives. Since the plot had been overcome, he [Ptolemy?] decided to go to the nearby cities and call upon them. When he had done this and distributed gifts to the sanctuaries, he made his subjects confident.

The Jews sent to him from the council of elders men who saluted him and brought tribute and congratulations for the way things had turned out, which made him more eager to visit them as soon as possible. When he came into Jerusalem, sacrificed to the greatest God, rendered thanks, did an appropriate thing at the place, then went into the place and was struck by its sumptuousness and majesty. He was also amazed at the good condition of the temple and desired to discuss going into the temple building. When they said that it was not appropriate to do this, because it was not allowed for people outside the race [of the Jews] to enter, nor for any of the priests to do so, with the sole exception of the principle high priest, and him only once a year, he was not willing to obey them at all. When the law was read out to him, he did not change his mind at all, objecting that he had to go in and even if they were deprived of this honour, he should not be. And he asked why no one had prevented him from going into every [other] sanctuary. Then someone thoughtlessly said that he was wrong to treat this as an omen. But he said, since this had taken place, why shouldn't he enter, whether they wanted him to or not? When the priests in their holy clothes fell down before him and begged the greatest God to help in this dire situation and to divert his desires from this evil plan and they filled the temple with wailing and tears, the men who had been left in the city came running out in a disorderly manner because they thought something uncertain had happened. And the girls who were shut up in their chambers with their mothers, rushed out and covered their heads with mud and dust, as wailing and groaning filled the streets. And the women who recently married abandoned the chambers that had been prepared for their intercourse and reverent betrothal, forming a disorderly mob in the city. Newborn children were abandoned by their mothers and wetnurses in various places - some in their houses, some in the streets - as they thronged heedlessly to the paramount temple. The begging of the people who gathered there against the king's unlawful undertakings was made up of many different voices. Along with these people, some bold citizens would not allow the completion of what he intended or the fulfillment of the plan which he had in mind. They shouted for him to carry out his desire in the face of their weapons and that they would die courageously for their ancestral law, making enough ruckus there that they were barely restrained by the old men and the elders and made to take the same position of begging. The mass of people, as previously, returned to begging about these things. The elders with the king attempted several times to turn his arrogant mind away from the plan which had captivated him. But he spiritedly ignored everything and attempted to enter, intending to bring completion to his earlier words. So those with him, seeing these things, along with our people, were turned to invoking the one who has all power to protect those present, and not overlook this unlawful and haughty action. From the bitter and pained screaming came a single indescribable shout. For it seemed that not just the people but the walls and the ground cried out, since everyone was willing to pay with death at that moment rather than allow the profanation of the place.

Chapter 2
So then the High Priest, Simon, came out of the temple building, knelt down on his knees, stretched out his hands in an orderly way, and begged like this, "Lord, Lord, King of the skies and master of all creation, holy among holies, sole ruler, all-powerful, hold out [your hand] to us, since we are oppressed by an unlawful and profane man, who is puffed up with boldness and power.  For you, the creator of all things and ruler of everything are a just master and you judge those who act with insolence and arrogance.  You destroyed those who acted unjustly in the past, including even giants who were pre-eminent in strength and boldness, bringing endless water upon them.  The Sodomites who acted haughtily and became most clearly evil, you burnt up with divine fire, making an example of them for posterity.  When bold Pharaoh enslaved your people, holy Israel, you tested him with many different punishments, making him aware of your dominion; in those things you made him aware of your great power. When he pursued in his chariot with a great multitude, you drowned him with the depth of the sea, but you preserved those who trusted in you, master of all creation, safely. They witnessed the deeds of your hand and praised you as all-powerful. You, king, creator of the boundless and endless earth, chose this city and made this place holy to your name, you who have no need of anything, and you glorified it with manifest magnificence, making a foundation here for the glory of your great and venerated name. Since you loved the house of Israel, you promised that if disaster should happen to us, if difficulty should take hold of us, if we were in need once we had come to this place, you would heed our prayer. And indeed you are trusty and true. When our fathers were oppressed, frequently, you helped them in their abasement and you rescued them from massive dangers, see even now, holy king, we are punished for our many great errors and conquered by our enemies and we are left in powerlessness. But in our calamity, this bold, profane man intends to abuse the holy place established in the land for your name of glory. For your home is the sky of the sky, unreachable by humans. But since you approve of your repute among your people - Israel - you made this place holy, don't punish us for the impurity of these men, don't chasten us for the profanation, lest the sinners be puffed up in their spirit, lest they rejoice in their haughtiness, saying in their language,  "we trampled down the house of the sanctification, just as the houses of the accursed were trampled down." Wipe out out mistakes and scatter our sins, and display your pity at this time. Let your compassion grasp us quickly, and put praises into the mouths of the fallen and crushed souls, and make peace for us."

Then God, who watches over everything and is holy among the holies before all, heard the prayer and flogged the king who had been massively influenced by insolence and rashness. He swung him this way and that like a reed in the wind, so that he was immobile on the ground, with his limbs paralysed and was not even able to make a sound - stricken by righteous judgement. Therefore his friends and bodyguards, seeing the speed and sharpness of the his punishment were afraid that he had not even been left alive and they quickly dragged him away, stricken by an overwhelming terror. Sometime later he recovered, not having developed any regrets at all, and he departed with bitter threats.

When he had returned to Egypt and his evil impulse had increased and because the drinking-buddies and companions which he had chosen earlier drained away all justice, he not only carried out countless acts of violence, but even became so bold that he set up slanders in the towns and many of his friends, fixated on the intent of the king and followed his will. He tasked the public with passing a censure against the race [of the Jews]. Then he set up a stele on the tower in the courtyard [of the Temple], chiseling an inscription, saying that no one who was not sacrificing could go into the holy places, that all the Jews were to be enrolled in a poll tax and given servile status, and that those who resisted with force were to be removed from life,  and those who were enrolled were to be marked with fire on their bodies with the symbol of Dionysos - an ivy-leaf - and they also were assigned to their earlier, humbled status. But so that he would not appear detestable to everyone he added that, if anyone preferred to be converted into one of those who had been initiated into the mystic rites, they would be equal to Alexandrian citizens.

So some in the city, showing their hatred for the means of maintaining the piety of the city, unscrupulously surrendered themselves, as if they were gaining a share of something great - glory from their future interaction with the king. But the majority were empowered with a noble spirit and did not abandon their piety and exchanged their money for their lives, they fearlessly attempted to protect themselves from the registration. They remained hopeful that they would receive assistance and they detested those who abandoned them, considering them enemies of the race and refused to live alongside them or give them assistance.

Chapter 3
When the ungodly man learnt these things he was so angry that not only did he rage at those in Alexandria, but he even opposed those deep in the countryside and he ordered that all those who were zealous should be gathered together in the same place and be executed in the worst way possible. While these things were being organised, a hateful rumour about the [Jewish] people was spread by people who were conspiring to do them evil, with the starting point being given for their disposition by [the claim] that [the Jews] were preventing them from following their customary practices. The Jews were preserving their unchangeable goodwill and faith towards the kings but they worshiped God and conducted their affairs according to his laws, maintaining a distinction in accordance with the law about foods, for which reason they seemed hateful to some people. But since they conducted their interactions with all people with the good conduct of the just, they had achieved good repute. So then the foreigners did not reckon up the good conduct of the [Jewish] race which was commonly chattered about by everyone; instead, they chattered about the separation of their worship and their food, saying that they were not people who made the same sacrifices to the king and the powers and that they ill-willed to them and deeply opposed to their affairs. And they attacked them with extraordinary criticism. Since the Greeks in the city had not been wronged at all, when they saw the unexpected fuss about the [Jewish] people and unexpected riots taking place, they were not able to help, because of the tyrannical government, but they consoled them, felt terrible and assumed that these [orders] would be changed, for such a great community which had made no mistakes would not be overlooked in this way. But now, some neighbours, friends, and co-workers drew some of them in secretly, giving promises that they would vouch for them and would contribute everything eagerly in support.

Then that man, proud of his present prosperity and not perceiving the power of the greatest God, but continuing to assume that he could maintain this policy, wrote this letter against them: "King Ptolemy Philopator to the Generals and soldiers in Egypt and every [other] place, greetings and good health!  I myself am well and so are our affairs.  Since our campaign into Asia, as you yourselves know, has naturally been brought to the best possible conclusion by the unwavering alliance of the gods with us and by our own strength,  we consider that we have tended to the peoples inhabiting Koile Syria and Phoenicia with fairness and a lot of benevolence, not with the force of the spear, and that we have gladly done good.  We distributed plenty of income to the temples in the cities, advancing even to Jerusalem, where we went up to honour the temple of the sinners who never cease from foolishness. While they welcomed our presence in words, in deeds [they revealed] their insincerity, and when we desired to go into their temple building and honour it with splendid and beautiful dedications, they offered ancient nonsense as a pretext for preventing us from entering, escaping our might, because of the benevolence we maintain towards all men. Then they made clear their ill-will towards us, as absolutely uniquely among the peoples, they scorned kings and the benefactions they had received, being unwilling to treat anything appropriately. We indulged their foolishness, went back to Egypt in victory, having behaved benevolently to all peoples; we acted entirely appropriately. In these matters we proved before their eyes our lack of vengefulness to all, and, as a result of the alliance and the numerous matters entrusted to them with sincerity from the beginning, we went so far as to change their state completely, deciding to reward them with citizenship of Alexandria and to make them participants in all our holy things. But they reacted in the opposite manner and thrust away this beautiful thing in favour of their innate evil behaviour, continually turning to badness. Not only did they reject the priceless citizenship, but they even despised (out loud and silently) the few among them who behaved properly towards us, in every case they act with suspicion, because of their entirely inglorious way of life, that we will overturn correct behaviour with speed. And because we have been entirely convinced by the evidence that they are hostile to our character in every respect and we foresee that at some point in the future when a sudden crisis faces us, we will find them impious backstabbers and barbarous enemies, we have ordered that at the moment that this letter arrives, the inhabitants, along with the women and children, shall be sent to us with abuse and harassment, in iron chains, from wherever they have been hidden, for an unavoidable and inglorious death, befitting hostile peoples. For, once they have all been punished, we will have finally managed to bring our affairs into stability and the best condition, for all time. Whoever hides one of the Jews, whether old, young, or infants, will be annihilated with the most shameful torture, along with their whole family. Anyone who is willing to inform [on them], will receive in exchange the property of the person who comes under judgement and two thousand drachmas of royal silver, will get their freedom, and will be crowned. Any place whatsoever in which a Jew is found to be hiding, shall be made desolate and burnt up, and shall be rendered useless in every way to all mortal beings for all time."

So the text of the letter was written like that.

Chapter 4
Everywhere he sent this command, every kind of festivity was organised for the gentiles at public expense, with loud noises and joy, so that they hatred which had long ago entrenched itself in their minds, was made entirely clear with open speech. But the grief of the Jews was incurable and there was a utterly woeful shout with tears, their hearts were inflamed with groans, mourning their unexpected, suddenly determined destruction. What district or city or place of habitation whatsoever, what alley was not filled with lamentation and groans by them? For they were sent off by the generals in each city with bitter, pitiless souls, all in agreement, such that, in light of the extreme punishment, even some of their enemies, when they took in the pitiful sight before their eyes and considered the unexpected end of their lives, mourned their thrice-wretched departure. For a multitude of old men who had grown grey were led away, [despite] the slowness of their feet, bent from age, they were forced by the force of violent destruction, without any shame, into a quick march. The young women, who had just gone into the bridal chamber for the partnership of wedded life, exchanged joy for weeping, covered their perfumed hair with dust, and were led uncovered, all beginning a dirge instead of wedding songs, as if they had been torn asunder by foreign attacks, and, publicly bound, they were dragged to the place where the ship departed by force. Their husbands, with halters yoked round their necks instead of crowns, at the acme of their youth, instead of festivities and youthful relaxation, spent the remaining days of their weddings in mourning, seeing that doom already lay at their feet. They were herded down in the manner of beasts, by iron-chained necessity, some bound to the benches of the ships by their necks, some battened down by unbreakable shackles around their feet, and even with the tight planking [of the deck] above them, so that they were entirely in the dark, experiencing the treatment on the whole voyage.

When they were brought to the place called Schedia, the voyage was over, just as ordained by the king, and he ordered them to cast into the hippodrome in front of the city, which was built with an immense circumference and was very convenient indeed for making demonstrations to everyone who was returning to the city, and everyone of them who had set out for the countryside for out-of-town business, without sharing anything with his troops and without being deemed worthy of [being inside] the city walls at all. When this had happened, he heard that their kinsmen were furtively coming out from the city and weeping bitterly at the wretched dishonour of their brothers, and he furiously ordered them to be brought to the same place as the others, so that they should not escape their punishment in any way,  that the whole tribe would be listed by name, not for the toilsome labour on public works project that was mentioned a little earlier, but so that they could be abused with the tortures that he commanded and finally be suppressed in the compass of a single day. So, the census took place with bitter zeal and ambitious focus from dawn to dusk, coming to an end unaccomplished after forty days. The king was continuously filled with great joy, holding drinking parties for all the idols, with his mind wandering far from the truth and his impious mouth, he praised things which were mute and unable to speak or help him and babbled inappropriate things about the greatest God. After the aforementioned passage of time, the secretaries announced to the king that they were no longer able to make the list of the Jews because of the immeasurable number of them, although most of them were still in the countryside, some still holed up in their homes, and some in a place, as he had commanded something impossible for all the generals in Egypt. Then he threatened them very viciously on the grounds that they had been bribed to enable their escape, but he was clearly persuaded when they spoke, after the display of the papyrus rolls and the writing pens which they had used, to abandon this task. This was a deed of the unconquerable heavenly will of the protector of the Jews.

Chapter 5
Then he summoned Hermon who was in charge of the elephants, full of deep anger and bile, entirely unalterable and he ordered him to give all the elephants (there were five hundred of them) bountiful handfuls of frankincense and lots of undiluted wine to drink. Once they had become wild from the plentiful supply of drink, he was to lead them in, so that the Jews would meet their doom. Once he had ordered these things he turned his attention to feasting, gathering those of his friends and troops who were most hateful towards the Jews. The elephantarch, Hermon, carried out the command attentively. When the servants in charge of these things were about to go out in the evening, they chained up the hands of the miserable Jews and ensured that they were secure overnight, thinking that the [Jewish] people were about to receive the culmination of their destruction. And the Jews seemed to the gentiles to be bereft of all protection, as a result of thecompulsion surrounding them on all sides with chains. But they all called out to the all-powerful Lord who rules over all power, their merciful God and father, with unceasing shouting and tears, begging him to turn the unholy scheme away from them and to protect them with exceptional manifestations of power from doom in their immediate future. So their zealous prayer went up to heaven. But Hermon had provided drink to the pitiless elephants, which were filled with a plentiful supply of wine and were infuriated by the frankincense, and was at court at dawn to announce this to the king. But there is a beautiful creation for all time, which is granted night and day by gracious [God] to everyone he wishes: a bit of sleep, and he sent some to the king.

So he fell into a deep, sweet sleep by the power of the Lord; his unlawful plan was entirely thwarted, he was entirely cheated of his unalterable calculation. Then the Jews saw the aforementioned thing and fled. They praised the Holy and merciful God and considered that he had shown the power of his mighty hand to the arrogant gentiles once more. It was now nearly the middle of the tenth hour, and the man charged with making the announcements saw the crowd of people who had been invited, so he went in and prodded the king. He woke him only with difficulty and then informed him that it was already past the time for the drinking party, making his excuses for these things. The king took account of this and turned his thoughts to drinking, calling for the people who had come for the drinking party to come in and lie down opposite him. Once they had, he encouraged them to give themselves over to the festivities and make the current part of the drinking party cheerful by celebrating for a long time. The crowd had been at it for a long time, when the king sent for Hermon and with bitter threats inquired why the Jews had been allowed to survive the day. When he explained that during the night he had brought the order to completion and the friends corroborated his account, the king said, with more savagery than Phalaris, that they owed thanks for the day's sleep, "ready the elephants immediately for tomorrow in the same way in order to blot out those lawless Jews." When the king said this, everyone present happily praised him with joy all at once and then each went off to their own house. But they did not actually use the night for sleep, but for divising every kind of insult against the Jews who appeared doomed.

Now a rooster called out the early morning and Hermon had got the beasts organised and set them moving in the massive courtyard. The throng of people in the city gathered for this most pitiable spectacle, awaiting the morning with great concern. The Jews were at the point of death, since time had run out. Stretching out their hands to heaven with tearful prayers in mournful tunes, they begged the greatest God to help them again quickly. The Sun's rays had not yet spread forth, but the king was entertaining his friends; Hermon came up and called for him to come out, indicating that what the king wanted was ready. He received this message and was shocked by the utterly abnormal invitation, since he had been entirely overpowered by incomprehension, he inquired what this thing was that had been done with zeal for him. This was the intervention of God who is master of everything and had caused him to forget the things that had been contrived by him. But Hermon explained (and his friends too), "the beasts and the forces are ready, King, in accordance with your strict command." At these words, he was filled with deep wrath because God's will in this matter was scattering all his thinking, and he said obstinately and threateningly, "If your parents were here or the children of your children, I would cast them to wild beasts as a rich meal, rather than blameless people who accepted my ancestors and always remained solidly faithful, like the Jews.  in fact, were it not for my affection for you because we were raised together and your usefulness, you would have lost your life, instead of them." So Hermon endured such an unexpected and dangerous reversal and was abashed in his eyes and face. One by one the friends slipped out sullenly and they sent away the people who had gathered, each to their own business. And the Jews, having heard the words of the king, praised God manifest and king of kings, since they had received his help.

In accordance with his customs, the king organised the drinking party for cheerfulness once more and summoned everyone to enjoy it. Then he summoned Hermon and spoke threateningly, "How many times must I command you to do these things, you complete wretch?  marshal the elephants right now, in order to blot out the Jews tomorrow." Then the kinsmen who were lying next to him, were shocked at his unstable mind, and said these things, "King, for how long are you going to test us, as if we were idiots? you are now commanding for a third to blot them out, having twice cancelled your order on this matter as a result of a change of heart.  Thanks to these things, the city is troubled from the apprehension and throngs with mobs, and even now is often in danger of being torn apart." In response to this the King, every bit a Phalaris, was filled with irrationality and considered the changes of heart that had taken place in him as a result of the protector of the Jews to be of no moment, so he swore a very ineffectual oath and ordained that they would be sent to Hades immediately, crushed by the knees and feet of the beasts, and then he would set out on campaign into Judaia, and level it with fire and spear quickly and he would make the temple which was off-limits to him overthrown by fire quickly and empty of those who offered sacrifices there, for all time. Then the friends and kinsmen went away very happy and marshaled the forces in the assigned places in the city for observing these commands, faithfully.

So the elephantarch made the beasts insane to the point of a physical condition, so to speak, using the most fragrant cups of wine mixed with frankincense, and outfitted them with frightening armour. At dawn, the had already city filled up the hippodrome with uncountable throngs and he went to the courtyard and roused the king for the thing which he had organised. Carrying a cargo of deep fury, the king cast his impious mind out into the depths with the beasts, wanting to see the painful and wretched destruction of the aforementioned people with an impregnable heart and the pupils of his eyes. As the elephants went out the gate and armed forces followed after them and the Jews saw the dust they kicked up and heard the deep rumbling roar from their great numbers, it seemed that this was the final moment of their lives, the end of their painful anticipation and they turned to weeping and lamenting, embracing one another and holding their family members close, and bent into their chests - parents with their children, mothers with their girls, others held newborns to their breasts, letting the babies take milk for the last time. since they recognised the protection they had received previously from heaven, they threw themselves down all together, removed the infants from their breasts, and shouted out extremely loudly, praying to the the master of all power, lamenting that they were now clearly at the gates of Hades.

Chapter 6
Now, Eleazar was a distinguished man, one of the priests from the Land, who had now reached old age and had conducted himself with complete excellence throughout his life. He calmed the old men around him to invoke the holy God and prayed like this: "O King, great-powered, highest, all-powerful God, who guides the whole of creation with pity,  look down on the seed of Abraham, on the children of sanctified Jacob, your people of the holy land in a foreign land as foreigners being unjustly destroyed, Father!  You! When Pharaoh, master of this same Egypt, massed the chariots, induced by unlawful boldness and a big-talking tongue, with an exceptionally large army, they were sea-drowned - you destroyed them, shining the light of your pity on the people of Israel.  You! When, proud of his innumerable forces, Sennachereim, the oppressive king of the Assyrians, had brought the whole land into his hands through the spear and went so far as to come against your holy city, babbling oppressively with din and boldness, you, Master, shattered him and made your power clear to many peoples. You! When the three comrades in Babylonia, gave their lives to the fire voluntarily rather than serve empty [idols], you dampened the fiery furnace and preserved them without harm to a single hair on their head, sending all the fire against their opponents. You! When Daniel was thrown down into a pit with the lions as a result of jealous slanders to be prey for the beasts, you led him up unharmed into the light, and when Jonah was being digested in the stomach of a deep-dwelling sea monster, without hesitation you brought him unharmed to all his kin, father. And now, abuse-hater, most merciful, shelterer of all things, quickly show yourself to the people of the family of Israel, who are being abused by despicable, lawless peoples! But if our life has been entangled with impiety in the diaspora, protect us from our enemies' hand, as you chose to previously, Master, and destroy us with death. Don't let these worthless-minded people curse you with worthless words on account of the destruction of your beloved people, saying, "Their God did not protect them." You, who have all the strength and all the power, eternal one, look down now. Have pity on us, who are being removed from life through the irrational arrogance of the lawless in the same way as traitors. May the gentiles cower in fear at your invincible power today, glorious one, for you have the power to save the family of Jacob. The whole crowd of children and their parents supplicate you with tears. May it be accepted be all peoples that you are with us, Lord, and have not turned your face from us. but as you said you would not overlook any of our enemies on Earth, so make it be, Lord."

When Eleazor stopped speaking, the king came into the hippodrome with the beasts and all the grunting of the his forces. When the Jews saw this, they shouted to the sky, so that the trenches around them made an uncontrollable scream echo through the whole camp. Then the super-glorious, all-powerful and true God showed his holy face, opening the heavenly gates, from which two glorious and fearsome angels descended, visible to everyone except the Jews, and stood in the way, and filled the opponents' forces with disorder and terror and bound them with unmoving shackles. Even the body of the king shuddered a bit and forgetfulness took his deep-spirited boldness. Then the beasts turned upon the armed forces following them, trampled them down, and destroyed them. Then the king's anger was transformed into pity and tears at the things he had previously plotted. For he heard the screams and saw all the people falling headlong into destruction. Weeping with anger, he threatened his friends, saying, "You go beyond royalty and exceed tyrants in harshness and attempt now to remove my rule and my breath from me, your own benefactor, secretly plotting things that are not beneficial to my kingship.  Who is it who has removed the men who hold the strongholds of the land in faith for us from their homes and irrationally gathered them here?  Who is it who has inflicted such wrongful suffering on people from our realm who have been distinguished from all people from the beginning by their goodwill for us in all things and have often shown themselves to be the best of men in dangerous circumstances?  Release them! Remove these unjust chains! Send them out to their own places in peace, after apologising for what has been done!  You destroyed the sons of the all-powerful living God who is in heaven, who has provided uninterrupted tranquility with glory to our affairs from the time of our ancestors up till now." So he said these things. The Jews were released right away and praised the holy God, their saviour, since they had escaped death.

Then the king returned to the city, summoned the man in charge of revenues and told him to provide wine and the other customary things for feasting to the Jews for seven days, since he had decided that they should stay in the place where it had seemed that they would be destroyed and in that same place celebrate their salvation in complete happiness. Then those who had been treated shamefully up to this point and nearly sent to Hades (or, rather, had been right at its door), instead of a bitter and terribly lamentable death, they held a salvation banquet and laid out couches in the place which had been prepared for their death and burial, making it full of joy. They dropped the wholly mournful tune of the dirge and took up an ancestral song, praising God the saviour and wonderworker; they stopped all wailing and shrieking and formed choruses as a sign of their peaceful happiness. Likewise, the king held an expensive drinking party for these things, incessantly and munificently giving thanks to heaven for his unexpected salvation. The people who had thought that they would be destroyed and scavanged by birds and had registered them with joy, groaned, covered themselves in shame and quenched their fire-breathing daring ingloriously. The Jews, as we mentioned previously, formed the previously mentioned chorus and enjoyed feasting in joyous thanksgiving and psalms. Theylaid down a common law about concerning these things on their whole journey for the generations, deciding to treat the aforementioned days as festive ones, not because of the wine and delicacies, but for the salvation they received from God. Then they met with the king and requested their dismissal to their own homes.

They registered them from the twenty-fifth of Pachon until the fourth of Epiphi, for forty days, then they were gathered for their destruction from the fifth of Epiphi until the seventh - three days, during which the master of all things super-gloriously displayed his mercy and wholeheartedly preserved them intact. They feasted and were provided with everything by the king until the fourteenth, on which they had the meeting about their dismissal. The king granted this to them and wrote the following letter to the generals in each city, generously and earnestly.

Chapter 7
King Ptolemy Philopator to the generals in Egypt and all those in charge of affairs, greetings and well-wishes. We ourselves are well and so are our children, since the greatest God has set straight our affairs, just as we desire. Some of our friends, pushing us too bitterly into a bad disposition, persuaded us to gather up all the Jews in the kingdom to punish them with the outlandish punishments of rebels, claiming that our affairs would never be at peace, on account of the enmity which they have for all peoples, until this was done. Then they brought them down in chains with violence, like slaves (more like traitors actually), without any trial or investigation and attempted ti kill them, cloaking themselves in a harshness more savage than the law of the Skythians. We chastised [the friends responsible for this] very harshly for these things, on account of the reasonableness which we maintain for all people, barely letting them live, since we knew that heavenly God watches over the Jews attentively, fighting for them through everything like a father for his sons, we reckoned up the firm goodwill of a friend which they have for us and our ancestors, so we have justly released them from any kind of blame whatsoever  and we have instructed everyone to return all of them to their homes, with no one hurting them at all anywhere, nor to insult them for the things that have happened irrationally. So understand that in these things, if we devise some wretched evil thing or harm them at all, we will have not a man but God the highest who is master of all power, as an opponent seeking vengeance against all our affairs implacably forever. Farewell."

So they took this letter and were not eager to be quick about the departure, but asked the king also that those people from the race of the Jews who had voluntarily transgressed against the holy God and God's law for their own benefit receive punishment, claiming that, since they had transgressed the divine commands, they would never ever be well-disposed towards the affairs of the king. And he thought that they spoke the truth and agreed to give them complete license to utterly destroy those who had transgressed against the law of God, in every place subject to his kingship, with free speech and without any royal control or oversight. Then their priests applauded him, as was fitting, and the whole crowd cried out the allelouia and departed joyfully. Then they punished all of the polluted men of their own race who encountered them on the way and they killed them as public examples. So on that day they killed over three hundred men and they were happy with joy because they had subdued the unhallowed people. But they had stayed with God to the death and had got the total enjoyment of salvation, and they departed from the city decked out with all kinds of good-smelling flowers, with happiness and shouting, giving thanks with honourific and entirely sweet songs to the God of their fathers for the eternal salvation of Israel.

When they came to Ptolemais, which is called 'rose-bearing' due to the special character of the place, at which the expedition stayed in order to take counsel together for six days, they had a salvation drink there, since the king had kindly provided each of them with everything for the journey all the way to their own homes. Then returned home peacefully making appropriate thanksgiving, as they had decided treat these days as festive, along with the period of their time away. They sacralised them on a stele at the place of the drinking party which they set up with a prayer, and went away secure, free, rejoicing, returning safely by land, sea, and river thanks to the command of the king, each to their own home with more power over the enemies than before, with glory and fear, entirely undisturbed by any of the sub-rulers. Then everyone recovered everything of theirs from the list, so that those who had something surrendered it to them with the greatest fear, since the greatest God had brought to completion the greatest things for their salvation.

Let the protector of Israel be praised for all time. Amen.

title: Translation:3 Maccabees


text: Translation:2 Maccabees

title: Translation:2 Maccabees


text: Appletons' Cyclopædia of American Biography/Waite, Henry Matson


text:
Page:The Five Nations.djvu/21

 THE SEA AND THE HILLS

hath desired the Sea?—the sight of salt water unbounded—

The heave and the halt and the hurl and the crash of the comber wind-hounded?

The sleek-barrelled swell before storm, grey, foamless, enormous, and growing—

Stark calm on the lap of the Line or the crazy-eyed hurricane blowing—

His Sea is no showing the same—his Sea and the same 'neath each showing—

His Sea as she slackens or thrills?

So and no otherwise—so and no otherwise hillmen desire their Hills!

Who hath desired the Sea?—the immense and contemptuous surges?

The shudder, the stumble, the swerve, as the star-stabbing bowsprit emerges? 1

title: Page:The Five Nations.djvu/21


text:
Translation:1 Enoch

Chapter 1
1 The word of the blessing of Enoch, how he blessed the elect and the righteous, who were to exist in the time of trouble; rejecting all the wicked and ungodly. Enoch, a righteous man, who was (1) with God, answered and spoke, while his eyes were open, and while he saw a holy vision in the heavens. This the angels showed me.

(1) N.B. The italicized words supply a gap in the text.

2 From them I heard all things, and understood what I saw; that which will not take place in this generation, but in a generation which is to succeed at a distant period, on account of the elect.

3 Upon their account I spoke and conversed with him, who will go forth from his habitation, the Holy and Mighty One, the God of the world:

4 Who will hereafter tread upon Mount Sinai; appear with his hosts; and be manifested in the strength of his power from heaven.

5 All shall be afraid, and the Watchers shall be terrified.

6 Great fear and trembling shall seize them, even to the ends of the earth. The lofty mountains shall be troubled, and the exalted hills depressed, melting like a honeycomb in the flame. The earth shall be immerged, and all things which are in it perish; while judgment shall come upon all, even upon all the righteous;

7 But to them shall he give peace: he shall preserve the elect, and towards them exercise clemency.

8 Then shall all belong to God; be happy and blessed; and the splendour of the Godhead shall illuminate them.

Chapter 2
1Behold, he comes with ten thousands of his saints, to execute judgment upon them, and destroy the wicked, and reprove all the carnal for everything which the sinful and ungodly have done, and committed against him

Chapter 3
1All who are in the heavens know what is transacted there.

2They know that the heavenly luminaries change not their paths; that each rises and sets regularly, every one at its proper period, without transgressing the commands, which they have received. The behold the earth, and understand what is there transacted, from the beginning to the end of it.

3They see that every work of God is invariable in the period of its appearance. They behold summer and winter: perceiving that the whole earth is full of water; and that the cloud, the dew, and the rain refresh it.

Chapter 4
1They consider and behold every tree, how it appears to wither, and every leaf to fall off, except of fourteen trees, which are not deciduous; which wait from the old, to the appearance of the new leaf, for two or three winters.

Chapter 5
1Again they consider the days of summer, that the sun is upon it at its very beginning; while you seek for a covered and shady spot on account of the burning sun; while the earth is scorched up with fervid heat, and you become incapable of walking either upon the ground or upon the rocks in consequence of that heat

Chapter 6
1They consider how the trees, when they put forth their green leaves, become covered, and produce fruit; understanding everything, and knowing that He who lives for ever does all these things for you:

2That the works at the beginning of every existing year, that all his works, are subservient to him, and invariable; yet as God has appointed, so are all things brought to pass.

3They see, too, how the seas and the rivers together complete their respective operations:

4But you endure not patiently, nor fulfill the commandments of the Lord; but you transgress and calumniate his greatness; and malignant are the words in your polluted mouths against his Majesty.

5You withered in heart, no peace shall be to you!

6Therefore your days shall you curse, and the years of your lives shall perish; perpetual execration shall be multiplied, and you shall not obtain mercy.

7In those days shall you resign your peace with the eternal maledictions of all the righteous, and sinners shall perpetually execrate you;

8Shall execrate you with the ungodly.

9The elect shall possess light, joy, and peace; and they shall inherit the earth.

10But you, you unholy, shall be accursed.

11Then shall wisdom be given to the elect, all of whom shall live, and not again transgress by impiety or pride; but shall humble themselves, possessing prudence, and shall not repeat transgression.

12They shall not be condemned the whole period of their lives, not die in torment and indignation; but the sum of their days shall be completed, and they shall grow old in peace; while the years of their happiness shall be multiplied with joy, and with peace, for ever, the whole duration of their existence.

Chapter 7
1It happened after the sons of men had multiplied in those days, that daughters were born to them, elegant and beautiful.

2And when the angels, (3) the sons of heaven, beheld them, they became enamoured of them, saying to each other, Come, let us select for ourselves wives from the progeny of men, and let us beget children.

(3) An Aramaic text reads "Watchers" here (J.T. Milik, Aramaic Fragments of Qumran Cave 4 [Oxford: Clarendon Press, 1976], p. 167).

3Then their leader Samyaza said to them; I fear that you may perhaps be indisposed to the performance of this enterprise;

4And that I alone shall suffer for so grievous a crime.

5But they answered him and said; We all swear;

6And bind ourselves by mutual execrations, that we will not change our intention, but execute our projected undertaking.

7Then they swore all together, and all bound themselves by mutual execrations. Their whole number was two hundred, who descended upon Ardis, (4) which is the top of mount Armon.

(4) Upon Ardis. Or, "in the days of Jared" (R.H. Charles, ed. and trans., The Book of Enoch [Oxford: Clarendon Press, 1893], p. 63).

8That mountain therefore was called Armon, because they had sworn upon it, (5) and bound themselves by mutual execrations.

(5) Mt. Armon, or Mt. Hermon, derives its name from the Hebrew word herem, a curse (Charles, p. 63).

9These are the names of their chiefs: Samyaza, who was their leader, Urakabarameel, Akibeel, Tamiel, Ramuel, Danel, Azkeel, Saraknyal, Asael, Armers, Batraal, Anane, Zavebe, Samsaveel, Ertael, Turel, Yomyael, Arazyal. These were the prefects of the two hundred angels, and the remainder were all with them. (6)

(6) The Aramaic texts preserve an earlier list of names of these Watchers: Semihazah; Artqoph; Ramtel; Kokabel; Ramel; Danieal; Zeqiel; Baraqel; Asael; Hermoni; Matarel; Ananel; Stawel; Samsiel; Sahriel; Tummiel; Turiel; Yomiel; Yhaddiel (Milik, p. 151).

10Then they took wives, each choosing for himself; whom they began to approach, and with whom they cohabited; teaching them sorcery, incantations, and the dividing of roots and trees.

11And the women conceiving brought forth giants, (7)

(7) The Greek texts vary considerably from the Ethiopic text here. One Greek manuscript adds to this section, "And they [the women] bore to them [the Watchers] three races–first, the great giants. The giants brought forth [some say "slew"] the Naphelim, and the Naphelim brought forth [or "slew"] the Elioud. And they existed, increasing in power according to their greatness." See the account in the Book of Jubilees.

12Whose stature was each three hundred cubits. These devoured all which the labor of men produced; until it became impossible to feed them;

13When they turned themselves against men, in order to devour them;

14And began to injure birds, beasts, reptiles, and fishes, to eat their flesh one after another, (8) and to drink their blood.

(8) Their flesh one after another. Or, "one another’s flesh." R.H. Charles notes that this phrase may refer to the destruction of one class of giants by another (Charles, p. 65).

15Then the earth reproved the unrighteous.

Chapter 8
1Moreover Azazyel taught men to make swords, knives, shields, breastplates, the fabrication of mirrors, and the workmanship of bracelets and ornaments, the use of paint, the beautifying of the eyebrows, the use of stones of every valuable and select kind, and all sorts of dyes, so that the world became altered.

2Impiety increased; fornication multiplied; and they transgressed and corrupted all their ways.

3Amazarak taught all the sorcerers, and dividers of roots:

4Armers taught the solution of sorcery;

5Barkayal taught the observers of the stars, (9)

(9) Observers of the stars. Astrologers (Charles, p. 67).

6Akibeel taught signs;

7Tamiel taught astronomy;

8And Asaradel taught the motion of the moon,

9And men, being destroyed, cried out; and their voice reached to heaven.

Chapter 9
1Then Michael and Gabriel, Raphael, Suryal, and Uriel, looked down from heaven, and saw the quantity of blood which was shed on earth, and all the iniquity which was done upon it, and said one to another, It is the voice of their cries;

2The earth deprived of her children has cried even to the gate of heaven.

3And now to you, O you holy one of heaven, the souls of men complain, saying, Obtain Justice for us with (10) the Most High. Then they said to their Lord, the King, You are Lord of lords, God of gods, King of kings. The throne of your glory is for ever and ever, and for ever and ever is your name sanctified and glorified. You are blessed and glorified.

(10) Obtain justice for us with. Literally, "Bring judgment to us from." (Richard Laurence, ed. and trans., The Book of Enoch the Prophet [London: Kegan Paul, Trench & Co., 1883], p. 9).

4You have made all things; you possess power over all things; and all things are open and manifest before you. You behold all things, and nothing can be concealed from you.

5You have seen what Azazyel has done, how he has taught every species of iniquity upon earth, and has disclosed to the world all the secret things which are done in the heavens.

6Samyaza also has taught sorcery, to whom you have given authority over those who are associated with him. They have gone together to the daughters of men; have lain with them; have become polluted;

7And have discovered crimes (11) to them.

(11) Discovered crimes. Or, "revealed these sins" (Charles, p. 70).

8The women likewise have brought forth giants.

9Thus has the whole earth been filled with blood and with iniquity.

10And now behold the souls of those who are dead, cry out.

11And complain even to the gate of heaven.

12Their groaning ascends; nor can they escape from the unrighteousness which is committed on earth. You know all things, before they exist.

13You know these things, and what has been done by them; yet you do not speak to us.

14What on account of these things ought we to do to them?

title: Translation:1 Enoch


text:
Page:The Five Nations.djvu/22

2 The orderly clouds of the Trades, and the ridged, roaring sapphire thereunder—

Unheralded cliff-haunting flaws and the headsail's low-volleying thunder—

His Sea in no wonder the same—his Sea and the same through each wonder:

His Sea as she rages or stills?

So and no otherwise—so and no otherwise hillmen desire their Hills.

Who hath desired the Sea? Her menaces swift as her mercies,

The in-rolling walls of the fog and the silver-winged breeze that disperses?

The unstable mined berg going South and the calvings and groans that declare it;

White water half-guessed overside and the moon breaking timely to bear it;

His Sea as his fathers have dared—his Sea as his children shall dare it—

His Sea as she serves him or kills?

So and no otherwise—so and no otherwise hillmen desire their Hills.

title: Page:The Five Nations.djvu/22


text:
Page:The Five Nations.djvu/23

Rh Who hath desired the Sea? Her excellent loneliness rather

Than forecourts of kings, and her outermost pits than the streets where men gather

Inland, among dust, under trees—inland where the slayer may slay him

Inland, out of reach of her arms, and the bosom whereon he must lay him—

His Sea at the first that betrayed—at the last that shall never betray him—

His Sea that his being fulfils?

So and no otherwise—so and no otherwise hillmen desire their Hills.

title: Page:The Five Nations.djvu/23


text:
Page:The Five Nations.djvu/24

 THE BELL BUOY

christened my brother of old—

And a saintly name he bears—

They gave him his place to hold

At the head of the belfry-stairs,

Where the minster-towers stand

And the breeding kestrels cry.

Would I change with my brother a league inland?

(Shoal! 'Ware shoal!) Not I!

In the flush of the hot June prime,

O'er smooth flood-tides afire,

I hear him hurry the chime

To the bidding of checked Desire;

Till the sweated ringers tire

And the wild bob-majors die.

Could I wait for my turn in the godly choir?

(Shoal! 'Ware shoal!) Not I!

4

title: Page:The Five Nations.djvu/24


text:
Author:Martha Joanna Lamb

Works

 * History of the city of New York, 1876
 * History of the City of New York: Its Origin, Rise, and Progress 1877
 * The homes of America, 1879
 * Wall Street In History (1883)
 * The framers of the Constitution (1885)
 * Thurlow Weed's home in New York City, 1888
 * (section on Morrison Remick Waite)

As editor

 * The Magazine of American history

title: Author:Martha Joanna Lamb


text:
Page:Weird Tales volume 28 number 03.djvu/109

Rh upon him, caused the precarious piece of furniture to give way, and the body of the unfortunate student was hurled backward into the tank, in which his head and shoulders were firmly wedged, while his lower extremities flapped helplessly about in the air. This was the last straw. Extricating himself with some difficulty from his unpleasant position, von Hartmann gave an inarticulate yell of fury, and dashing out of the room, in spite of the entreaties of Elise, he seized his hat and rushed off into the town, all dripping and disheveled, with the intention of seeking in some inn the food and comfort which he could not find at home.

As the spirit of von Baumgarten, encased in the body of von Hartmann, strode down the winding pathway which led down to the little town, brooding angrily over his many wrongs, he became aware that an elderly man was approaching him who appeared to be in an advanced state of intoxication. Von Hartmann waited by the side of the road and watched this individual, who came stumbling along, reeling from one side of the road to the other, and singing a student song in a very husky and drunken voice. At first his interest was merely excited by the fact of seeing a man of so venerable an appearance in such a disgraceful condition, but as he approached nearer he became convinced that he knew the other well, though he could not recall when or where he had met him. This impression became so strong with him, that when the stranger came abreast of him he stepped in front of him and took a good look at his features.

"Well, sonny," said the drunken man, surveying von Hartmann, and swaying about in front of him, "where the Henker have I seen you before? I know you as well as I know myself. Who the deuce are you?"


text:
Page:The Five Nations.djvu/12

viii

title: Page:The Five Nations.djvu/12


text:
Page:Weird Tales volume 28 number 03.djvu/111

Rh  by waving his skinny arms above his head and crying out in a voice of rapture, "Gott sei gedankt! I am myself again! I feel I am!" Nor was the amazement lessened when the student, springing to his feet, burst into the same cry, and the two performed a sort of pas de joie in the middle of the road.

For some time after that people had some suspicion of the sanity of both the actors in this strange episode. When the professor published his experiences in the Medicalschrift as he had promised, he was met by an intimation, even from his colleagues, that he would do well to have his mind cared for, and that another such publication would certainly consign him to a madhouse. The student also found it wisest to be silent about the matter.

When the worthy lecturer returned home that night he did not receive the cordial welcome which he might have looked for after his strange adventures. On the contrary, he was roundly upbraided by both his female relatives for smelling of drink and tobacco, and also for being absent while a young scapegrace invaded the house and insulted its occupants.

It was long before the domestic atmosphere of the lecturer's house resumed its normal quiet, and longer still before the genial face of von Hartmann was seen beneath its roof. Perseverance, however, conquers every obstacle, and the student eventually succeeded in pacifying the enraged ladies and in establishing himself upon the old footing. He has now no longer any cause to fear the enmity of Madam, for he is Hauptmann von Hartmann of the Emperor's own Uhlans, and his loving wife Elise has already presented him with two little Uhlans as a visible sign and token of her affection.


text:
Page:Weird Tales volume 28 number 03.djvu/110

376 "I am Professor von Baumgarten," said the student. "May I ask who you are? I am strangely familiar with your features."

"Yen should never tell lies, young man," said the other. "You're certainly not the professor, for he is an ugly snuffy old chap, and you are a big broad-shouldered young fellow. As to myself, I am Fritz von Hartmann, at your service."

"That you certainly are not!" exclaimed the body of von Hartmann. "You might very well be his father. But hullo, sir, are you aware that you are wearing my studs and my watch-chain?"

"Donnerwetter!" hiccuped the other. "If those are not the trousers for which my tailor is about to sue me, may I never taste beer again!"

Now as von Hartmann, overwhelmed by the many strange things which had occurred to him that day, passed his hand over his forehead and cast his eyes downward, he chanced to catch the reflection of his own face in a pool which the rain had left upon the road. To his utter astonishment he perceived that his face was that of a youth, that his dress was that of a fashionable young student, and that in every way he was the antithesis of die grave and scholarly figure in which his mind was wont to dwell. In an instant his active brain ran over the series of events which had occurred and sprang to the conclusion. He fairly reeled under the blow.

"Himmel!" he cried, "I see it all. Our souls are in the wrong bodies. I am you and you are I. My theory is proved—but at what an expense! Is the most scholarly mind in Europe to go about with this frivolous exterior? Oh, the labors of a lifetime are ruined!" and he smote his breast in his despair.

"I say," remarked the real von Hartmann from the body of the professor, "I quite see the force of your remarks, but don't go knocking my body about like that. You received it in excellent condition, but I perceive you have wet it and bruised it, and spilled snuff over my ruffled shirt-front."

"It matters little," the other said, moodily. "Such as we are, so must we stay. My theory is triumphantly proved, but the cost is terrible."

"If I thought so," said the spirit of the student, "it would be hard indeed. What could I do with these stiff old limbs, and how could I woo Elise and persuade her that I was not her father? No, thank heaven, in spite of the beer which has upset me more than it ever could upset my real self, I can see a way out of it."

"How?" gasped the professor.

"Why, by repeating the experiment. Liberate our souls once more, and the chances are that they will find their way back into their respective bodies."

man could clutch more eagerly at a straw than did von Baumgarten's spirit at this suggestion. In feverish haste he dragged his own frame to the side of the road and threw it into a mesmeric trance; he then extracted the crystal ball from die pocket, and managed to bring himself into the same condition.

Some students and peasants who chanced to pass during the next hour were much astonished to see the worthy professor of physiology and his favorite student both sitting upon a very muddy bank and both completely insensible. Before the hour was up quite a crowd had assembled, and they were discussing the advisability of sending for an ambulance to convey the pair to a hospital, when the learned savant opened his eyes and gazed vacantly around him. For an instant he seemed to forget how he had come there, but next moment he astonished his


text:
Page:The Five Nations.djvu/13

Rh

title: Page:The Five Nations.djvu/13


text:
Pharaoh and the Sergeant

 * Pharaoh and the Sergeant in The Five Nations
 * Pharaoh and the Sergeant in Rudyard Kipling's Verse, Inclusive Edition
 * Pharaoh and the Sergeant in Rudyard Kipling's Verse, Inclusive Edition

title: Pharaoh and the Sergeant


text:
The Burial (Kipling)

 * Kipling's Tribute to Cecil Rhodes. The New York Times. 1902
 * The Burial. The Five Nations. 1903.

title: The Burial (Kipling)


text:
Page:The Five Nations.djvu/17

Rh

title: Page:The Five Nations.djvu/17


text:
Recessional

 * "Recessional" in The Five Nations (1903)
 * "Recessional", in Poems That Every Child Should Know (1904), edited by Mary Elizabeth Burt
 * "Recessional" in Rudyard Kipling's Verse, Inclusive Edition, 1885-1918 (1919)
 * "God of Our Fathers, Known of Old" in The Army and Navy Hymnal (1920)
 * (with introduction)

title: Recessional


text:
Page:The Five Nations.djvu/16

xii

title: Page:The Five Nations.djvu/16


text: The Instructor

title: The Instructor


text: Index:United States Statutes at Large Volume 123.djvu


text: Page:The Five Nations.djvu/240

title: Page:The Five Nations.djvu/240


text: Page:The Five Nations.djvu/239

title: Page:The Five Nations.djvu/239


text:
Page:Freud - The interpretation of dreams.djvu/427

Rh relating the dream. It is true that this doubt betrays the lack of an intellectual assurance, but our memory really knows no guarantees, and yet, much more often than is objectively justified, we yield to the pressure of lending credence to its statements. The doubt concerning the correct representation of the dream, or of its individual data, is again only an offshoot of the dream censor—that is, of the resistance against penetration to consciousness of the dream thoughts. This resistance has not entirely exhausted itself in bringing about the displacements and substitutions, and it therefore adheres as doubt to what has been allowed to pass through. We can recognise this doubt all the easier through the fact that it takes care not to attack the intensive elements of the dream, but only the weak and indistinct ones. For we already know that a transvaluation of all the psychic values has taken place between the dream thoughts and the dream. The disfigurement has been made possible only by the alteration of values; it regularly manifests itself in this way and occasionally contents itself with this. If doubt attaches to an indistinct element of the dream content, we may, following the hint, recognise in this element a direct offshoot of one of the outlawed dream thoughts. It is here just as it was after a great revolution in one of the republics of antiquity or of the Renaissance. The former noble and powerful ruling families are now banished; all high positions are filled by upstarts; in the city itself only the very poor and powerless citizens or the distant followers of the vanquished party are tolerated. Even they do not enjoy the full rights of citizenship. They are suspiciously watched. Instead of the suspicion in the comparison, we have in our case the doubt. I therefore insist that in the analysis of dreams one should emancipate one's self from the entire conception of estimating trustworthiness, and when there is the slightest possibility that this or that occurred in the dream, it should be treated as a full certainty. Until one has decided to reject these considerations in tracing the dream elements, the analysis will remain at a standstill. Antipathy toward the element concerned shows its psychic effect in the person analysed by the fact that the undesirable idea will evoke no thought in his mind. Such effect is really not self-evident. It would not be inconsistent if one would say:


text: Page:The Five Nations.djvu/238

title: Page:The Five Nations.djvu/238


text: Page:The Five Nations.djvu/237

title: Page:The Five Nations.djvu/237


text: Page:The Five Nations.djvu/236

title: Page:The Five Nations.djvu/236


text:
Page:The Five Nations.djvu/15

Rh

title: Page:The Five Nations.djvu/15


text:
Page:The Five Nations.djvu/14

x

title: Page:The Five Nations.djvu/14


text:
Page:The Five Nations.djvu/25

Rh When the smoking scud is blown,

When the greasy wind-rack lowers,

Apart and at peace and alone,

He counts the changeless hours.

He wars with darkling Powers

(I war with a darkling sea);

Would he stoop to my work in the gusty mirk?

(Shoal! 'Ware shoal!) Not he!

There was never a priest to pray,

There was never a hand to toll,

When they made me guard of the bay,

And moored me over the shoal.

I rock, I reel, and I roll—

My four great hammers ply—

Could I speak or be still at the Church's will?

(Shoal! 'Ware shoal!) Not I!

The landward marks have failed,

The fog-bank glides unguessed,

The seaward lights are veiled,

The spent deep feigns her rest:

But my ear is laid to her breast,

title: Page:The Five Nations.djvu/25


text:
Page:The Five Nations.djvu/27

Rh Through the blur of the whirling snow,

Or the black of the inky sleet,

The lanterns gather and grow,

And I look for the homeward fleet.

Rattle of block and sheet—

"Ready about—stand by!"

Shall I ask them a fee ere they fetch the quay?

(Shoal! 'Ware shoal!) Not I!

I dip and I surge and I swing

In the rip of the racing tide,

By the gates of doom I sing,

On the horns of death I ride.

A ship-length overside,

Between the course and the sand,

Fretted and bound I bide

Peril whereof I cry.

Would I change with my brother a league inland?

(Shoal! 'Ware shoal!) Not I!

title: Page:The Five Nations.djvu/27


text:
Page:The Five Nations.djvu/26

6 I lift to the swell—I cry!

Could I wait in sloth on the Church's oath?

(Shoal! 'Ware shoal!) Not I!

At the careless end of night

I thrill to the nearing screw,

I turn in the nearing light

And I call to the drowsy crew;

And the mud boils foul and blue

As the blind bow backs away.

Will they give me their thanks if they clear the banks?

(Shoal! 'Ware shoal!) Not they!

The beach-pools cake and skim,

The bursting spray-heads freeze,

I gather on crown and rim

The grey, grained ice of the seas,

Where, sheathed from bitt to trees,

The plunging colliers lie.

Would I barter my place for the Church's grace?

(Shoal! 'Ware shoal!) Not I!

title: Page:The Five Nations.djvu/26


text:
Executive Order 1540

It is hereby ordered that the following-described land, to wit, the south half of the southeast quarter of section twenty-one; the south half of the southwest quarter of section twenty-two; the west half of section twenty-seven; the east half of section twenty-eight; the east half of section thirty-three; the west half, and the west half of the southeast quarter of section thirty-four, township sixteen and one-half north, range thirteen west of the Gila and Salt River meridian, be, and the same is hereby, reserved from settlement, entry, sale, or other disposition for use of the Walapai Indians, subject to any valid, existing right, legal or equitable, of any person thereto.

. ,
 * May 29, 1912.

title: Executive Order 1540


text: Talk:Executive Order 1540

title: Talk:Executive Order 1540


text:
Executive Order 1545

On the recommendation of the Secretary of Agriculture it is hereby ordered that all the lands of the United States hereinafter described be, and the same are hereby, withdrawn from settlement, location, sale, or entry and reserved for the use of the Department of Agriculture of the United States as a plant-introduction garden and for experiments in the feeding of cactus to cattle, subject to all the provisions, limitations, and conditions contained in the act of Congress entitled "An act to authorize the President of the United States to make withdrawals of public lands in certain cases," approved June 25, 1910 (36 Stat. L., p. 847):

Beginning at the most northerly corner of the United States military reservation at the city of Brownsville, Tex., thence south sixty-one degrees (61°) east along a barbed-wire fence three thousand three hundred and ninety-one (3,391) feet; thence south twenty-eight degrees (28°) east along a barbed-wire fence nine hundred and twelve (912) feet to a point on the bank of the Rio Grande River; thence up said river with its meanders, as follows: North sixty-one degrees thirty minutes (61° 30′) west four hundred and forty-five (445) feet; north sixty-four degrees ten minutes (64° 10′) west three hundred (300) feet; north seventy-three degrees forty minutes (73° 40′) west six hundred and five (605) feet; north eighty-five degrees fifty minutes (85° 50′) west two hundred and five (205) feet; south eighty-five degrees thirty minutes (85° 30′) west five hundred and fifty-two (552) feet; south thirty-three degrees forty-five minutes (33° 45′) west one hundred and fifty-two (152) feet; south sixteen degrees ten minutes (16° 10′) west five hundred and fifty (550) feet; south eight degrees fifteen minutes (8° 15′) west six hundred and sixty (660) feet; south one degree fifty-six minutes (1° 56′) west four hundred thirty-three and five-tenths (433.5) feet; south three degrees twenty-five minutes (3° 25′) east three hundred forty and seven-tenths (340.7) feet; south no degrees one minute (0° 01′) west one thousand and fifty (1,050) feet; south five degrees forty minutes (5° 40′) west one thousand four hundred and twelve (1,412) feet; south thirty-seven degrees forty minutes (37° 40′) west four hundred and sixty-six (466) feet; south forty-three degrees thirty-four minutes (43° 34′) west one hundred and forty and seven-tenths (140.7) feet; south forty-four degrees thirty-five minutes (44° 35′) west two hundred and twenty-eight (228) feet; south fifty-seven degrees forty-four minutes (57° 44′) west eighty-eight (88) feet; south fifty-six degrees nine minutes (56° 9′) west one hundred ninety and seven-tenths (190.7) feet; south sixty-one degrees eighteen minutes (61° 18′) west one hundred twenty-five and two-tenths (125.2) feet; south sixty-three degrees fifty-three minutes (63° 53′) west two hundred fifty-three and five-tenths (253.5) feet; south sixty-five degrees twenty-nine minutes (65° 29′) west two hundred ten and eight-tenths (210.8) feet; north fifty-eight degrees ten minutes (58° 10′) west eighty-eight (88) feet; north forty-four degrees fifty minutes (44° 50′) west two hundred forty-five and two-tenths (245.2) feet; north seventeen degrees twenty minutes (17° 20′) west five hundred and fifteen (515) feet; north five degrees fifty-four minutes (5° 54′) west one thousand and eighty-two (1,082) feet; north one degree nine minutes (1° 09′) west one thousand six hundred and forty-five (1,645) feet; thence, leaving the river, east four hundred and twenty-five (425) feet; thence north nine degrees and no minutes (9° 00′) west three hundred and ninety-two (392) feet; thence north fifty-seven degrees thirty minutes (57° 30′) east one hundred and fifty-nine (159) feet; thence north seventy-one degrees twenty-five minutes (71° 25′) east three hundred and twelve (312) feet; thence north thirty-four degrees thirty minutes (34° 30′) west eight hundred and twenty (820) feet; thence north twenty-four degrees thirty-six minutes (24° 36′) west five hundred ninety-six and seven-tenths (596.7) feet; thence north nineteen degrees fifty-three minutes (19° 53′) west seven hundred thirty-three and seven-tenths (733.7) feet; thence north fifty-one degrees fifteen minutes (51° 15′) east four hundred and twenty-four (424) feet; thence north sixty-one degrees twenty minutes (61° 20′) east four hundred and thirty (430) feet; thence north eighty-one degrees twenty-six minutes (81° 26′) east two hundred and twenty (220) feet; thence south eighty-five degrees fifty-three minutes (85° 53′) east three hundred and ten (310) feet; thence north twenty-nine degrees forty-six minutes (29° 46′) east two hundred seventy-nine and six-tenths (279.6) feet to a point in a barbed-wire fence; thence north sixty-one degrees twenty-four minutes (61° 24′) west one thousand and sixty-two (1,062) feet; thence north fifty-eight degrees one and one-half minutes (58° 01½′) east seven hundred and sixty-two (762) feet to the place of beginning, and containing three hundred eighteen and eight-tenths (318.8) acres.

. ,
 * June 12, 1912.

title: Executive Order 1545


text: Talk:Executive Order 1545

title: Talk:Executive Order 1545


text:
Page:Rothschild Extinct Birds.djvu/235

HE skull is narrow and vaulted, with a long, sharp and slightly deflected beak. Breadth at the squamosals 1½ times the height at basi-temporal, which has a constricted praemaxillary ridge, and the quadrate with a very small pneumatic foramen. The mandible is V with a slight inflection of the angle, and a distinct postarticular process. The symphysis is very narrow and pointed, with a long and narrow inferior ridge, not expanding markedly at either extremity. The sternum is longer, flatter and narrower than in Dinornis, having no distinct xiphisternal notch, three costal articulations, long and narrow costal processes, slender lateral processes which are often elongated, and usually no coracoidal facets. The pelvis is wider and lower than in Dinornis, with the lower border of the postacetabular portion of the ilium descending as a sharp ridge much below the level of the sacral ribs, and without any distinct pectineal process. A hallux is present. The tibio-tarsus and tarso-metatarsus are relatively shorter and stouter than in Dinornis, the latter being shorter than the femur, which is usually stouter and relatively shorter than in Megalapteryx. The length of the tarso-metatarsus is less than half that of the tibio-tarsus. The femur, besides being usually relatively shorter is readily distinguished from that of Dinornis by its more expanded extremities, the rather longer neck, and the much larger and ill-defined popliteal depression.

The vertebrae are of the general type of those of Pachyornis, but the anterior pneumatic foramen commences in the third dorsal. The phalangeals are intermediate between those of Dinornis and Pachyornis. Haast considered that the coracoid was aborted and often absent in this genus, in Emeus, and Pachyornis. As additional characters of the skull it may be mentioned that there is a prominent supra-occipital protuberance, and a depression on the squamosal above the quadrate; the par-occipital processes are pointed, and the basi-occipital processes only slightly prominent; so that the posterior profile of the basi-occipital is nearly straight. The quadrate has a very short anterior process.

All the species of the genus are small, in fact parvus is the smallest but one of the family.

Type of the genus: Anomalopteryx didiformis (Owen).

Number of species: 4.

title: Page:Rothschild Extinct Birds.djvu/235


text:
Page:Rothschild Extinct Birds.djvu/236

 * Dinornis didiformis Owen, Trans. Zool. Soc. III, p. 242 (1844).

 * Anomalopteryx didiformis Reichenbach, Nat. Syst. der Vög. p. 30 (1850).

 * A. didiformis Lydekker, Cat. Fossil B. Brit. Mus., p. 275.

HE present form is confined to the North Island. Owen's type was collected by the Revd. Wm. Williams, and came from Poverty Bay.

Habitat: North Island, New Zealand.

Portion of skeleton in Tring Museum.

 * Dinornis parvus Owen, Trans. Zool. Soc. XI, pp. 233-256, pls. LI-LVII (1883).

 * Anomalopteryx didiformis Hutton, Trans. N.Z. Inst. XXIV, p. 123 (1892), part.

 * A. parva Lydekker, t.c., p. 278.

HIS small form is confined to the Middle Island. The type, a skeleton in almost complete condition, was dug up in a cave at Takaka, near Nelson, and is now in the British Museum. A much less perfect skeleton is in my museum at Tring.

Habitat: Middle Island, New Zealand.

 * Avian Remains Forbes, Trans. N.Z. Inst. XXIII, p. 369 (1891).

 * Anomalopteryx antiquus Hutton, Trans. N.Z. Inst. XXIV, p. 124 (1892).

A. antiquus was named by Captain Hutton from the photographs of bones described by Dr. Forbes in the above-quoted article. The evidence is very slight on which to found a species, but I prefer to treat it as one, for the bones were discovered in the Upper Miocene, a much older stratum than most remains of Dinornithidae occur in.

Locality: Timaru, Middle Island, New Zealand.

title: Page:Rothschild Extinct Birds.djvu/236


text:
Page:Rothschild Extinct Birds.djvu/237

 * Anomalopteryx fortis Hutton, Trans. N.Z. Inst. XXV, p. 9 (1893).

HIS is the largest of the genus, and the type bones came from Glenmark. I append comparative table of Measurements:

Locality of Type: Glenmark.

Habitat: Middle Island, New Zealand.

title: Page:Rothschild Extinct Birds.djvu/237


text:
User talk:Thine Antique Pen

Welcome
Welcome

Hello, Thine Antique Pen, and welcome to Wikisource! Thank you for. I hope you like the place and decide to stay. Here are a few good links for newcomers:
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Again, welcome! Beeswaxcandle (talk) 08:03, 8 June 2012 (UTC)

 * hi, love the new article at William George Frederic Cavendish Bentinck, however you might want to consider the "cite dnb" footnoting style per wp:dnb#cite dnb, for example like George Beattie (poet). also there is a walkthrough w:Wikipedia:WikiProject Dictionary of National Biography/Walkthrough - Slowking4 (talk) 18:10, 23 July 2012 (UTC)

title: User talk:Thine Antique Pen


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


text: Dictionary of National Biography, 1885-1900/Crane, Lucy


text: Dictionary of National Biography, 1885-1900/Crane, Nicholas


text: Dictionary of National Biography, 1885-1900/Crane, Ralph


text: Dictionary of National Biography, 1885-1900/Crane, Thomas (1631-1714)


text: Dictionary of National Biography, 1885-1900/Crane, Thomas (1808-1859)


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


text: Dictionary of National Biography, 1885-1900/Cranfield, Lionel


text:
Page:Atharva-Veda samhita.djvu/408

v. 11- wise (dhī́ra), O Varuṇa, self-ruling one (svadhā́vant); thou knowest all these beings; even that wily man (jána) now is afraid of thee.

5. Since thou verily, O self-ruling Varuṇa, knowest all births, O well-conducting one—is there anything else beyond the welkin (rájas)? is there anything below what is beyond, O unerring one (? amura)?

6. There is one other thing beyond the welkin; there is something, hard to attain, hitherward from what is beyond: this I Varuṇa, knowing it, proclaim to thee. Be the paṇi ' s of degraded speech; let the barbarians creep (sṛp) downward to the earth.

7. Since thou verily, O Varuṇa, speakest many reproachful things among (as to ?) re-bestowers, do not thou, I pray, belong to (abhi-bhū) such paṇís; let not people call thee ungenerous (arādhás).

8. Let not people call me ungenerous; I give thee back the spotted

title: Page:Atharva-Veda samhita.djvu/408


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


text: Dictionary of National Biography, 1885-1900/Cranley, Thomas (1337?-1417)


text: Dictionary of National Biography, 1885-1900/Cranley, Thomas (fl.1635)


text:
Page:Melbourne and Mars.djvu/14

12 stockade for punishment. The squatters got over this by getting sworn to as J's.P., so that they could mutually oblige by punishing for each other. The amount of flogging a man should have was generally decided before a man was sent away for the nominal trial to the neighbouring J.P. If a squatter was busy and could not afford to have a hand laid up, the punishment was not of a disabling kind, though it might be severe. It is scarcely necessary to say—remembering the cruelty of that time—that the invariable punishment was the lash.

Mr. Beedham said that both men would probably be punished about nine o'clock the next morning and that he did not know whether or not the King's pardon would over-ride the magistrate's award for a fault committed in the country. He, however, would be inclined to give Jacobs the benefit of the doubt for he had been a willing servant and he had, until that afternoon, had no cause for complaint. Even in that particular case the other man was quite as likely to be to blame as Jacobs was.

Mother was terribly anxious.

It was night. She had twenty mile to go and to be at her journey's end before her husband's appearance in court the next morning. For she wished to present the pardon and claim her husband as a free man before a local sentence of any kind was passed upon him.

As I have previously mentioned she could not ride, Mr. Beedham had nothing lighter in the way of a conveyance than a bullock dray. All the horses were saddle horses used for boundary riding, yarding stock, etc. American buggies were not to be had in the back blocks of N.S.W. in King William's day. After a good deal of talking and planning it was decided that mother and the trooper should start about three o'clock in the morning for McCallum's station, she fitting as best she could upon a horse led at walking-pace. For the distance was more than a day's journey for a bullock team and very rough and wearying walk for a woman who had been travelling for a week in the primitive way of the time.

Mother would not have cared; she would have cheerfully set off at once and walked all night, but where would she have got to? There was only a track through the wilderness, no telegraph wires and no roads; she would have been hopelessly lost before she had walked two miles. In this portion of the Australian Continent there is a constant sameness in the scenery. Even in flying over it by rail or coach, the same scene keeps repeating itself brown and almost bare plains; dry, dusty, dotted with eucalyptus. Close your eyes for an hour, look out of the carriage window again—the same scene, you have travelled twenty miles and might not have moved.

At eight o'clock the next morning mother and the trooper—the latter managing both horses presented themselves at the front of a decent sized house supposing themselves to be at the end of their journey. In this they were labouring under a mistake; they had got off the main track and had

title: Page:Melbourne and Mars.djvu/14


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


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


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


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


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


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


text:
Page:Atharva-Veda samhita.djvu/409

239 [cow], O singer; come thou mightily (çácībhis) to every song of praise (stotrá) of mine, among all human regions (díç).

9. Let uplifted (ud-yam) songs of praise of thee come, among all human regions. Give now to me what thou hast not given me; thou art my suitable comrade of seven steps;—

10. Of us two, O Varuṇa, [there is] the same connection, the same birth (jā́).

I know that which is of us two this same birth; I give that which I have not given thee; I am thy suitable comrade of seven steps;—

11. A god, bestower of vigor on a singing god; a sage (vípra), of good wisdom for a praising sage.

Since thou, O self-ruling Varuṇa, hast generated father Atharvan, connection of the gods, for him do thou make well-extolled generosity; our comrade art thou, and highest connection.

This is a RV. hymn (x. 110), and found also in VS. (xxix. 25-6, 28-36), MS. (iv. 13. 3, 5), and TB. (iii. 6. 3), with almost no variants from the RV. text. Pāipp. does not contain it. Kāuç. applies it (45. 8: but the pratīka, simply samiddhas, might

title: Page:Atharva-Veda samhita.djvu/409


text: Atharva-Veda Samhita/Book V/Hymn 11

title: Atharva-Veda Samhita/Book V/Hymn 11


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Rh of leisure, education, independence, and comfort. Pure Democracy is, I believe, the only form of Government which is theoretically sound, and were the people possessed of the advantages I have just mentioned, and were there no wealthy class, but only a wealthy people, pure Democracy would be possible and beneficial. But, hitherto, wealth has been the monopoly of a class. Wealth is power, great power, whoever possesses the wealth of a people, will rule that people, consequently, we have had in Australia, what was in name a Democratic Government, but, in fact, an Oligarchy, composed of the few man who owned Australia's wealth. Though the masses had the vote, there was no real Democracy, only Plutocracy, or Government 'by the wealthy. The masses could read, but they were not educated, they had neither means, nor leisure, to obtain a knowledge of economics, and of the processes by which they were robbed and degraded. Indeed, their knowledge of how to read actually had, under the circumstances, a pernicious effect, for by its means they were enabled to read the class-owned newspapers, which, having an enormous circulation, drugged with lies, their gullible, ill-informed, toiling readers."

 * "What you have said about the former condition of the working-people, I know to be absolute truth, my dear Oliver, but why would it not have been better to wait until, by oral propaganda, and the use of an independent Democratic press, we had converted the majority and thus changed things peacefully?"

 * "Because, even if possible, a peaceful radical change would have taken many generations, and we preferred to have the change in our own time. Posterity can take care of itself. I am, besides, very doubtful if the change could ever have been brought about by peaceful means. Everything worth doing in the past, has been done by the sword in the hands of a determined minority. Majorities may crucify a Christ, poison a Socrates, and hang innocent men, like the so-called Anarchists, who, many years ago were judicially murdered in Chicago, but they do not reform abuses, or radically change systems. Majorities are always too much occupied with their own private and domestic affairs, to interest themselves in anything but the doing to death of some unpopular poor man. As to the peaceful reformation of society, men have been trying that, ever since the commencement of the Christian Era. Here is a valuable work by C. Osborne Ward, who was in the days of the existence of the United States of America, a Librarian and Translator to their Department of Labour, his book is entitled "The Ancient Lowly," and he shows that there were not only labour unions more than two thousand years ago but that that the unions tried by peaceful political action and co-operation to reconstruct society. Workers have been trying, by the same means, ever since, but, as you know, without success. Listen to some of the Labourer's electioneering inscriptions, found among the ruins of Pompeii overwhelmed A.D. 79:—

(1.) 'The members of the Fishermens' Union, nominate Pompedins Rufus for member of the Board of Public Works.'

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