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 Перевяжите чемодан ремнём. Tie the suitcase with a leather strap. • to dress. Он перевязал мне рану. He dressed my wound.

перевязка dressing. Он ходит на перевязку через день. He comes for a dressing every other day.

перевязочный. □ перевязочный материал material for a dressing. перевязочный пункт aid station.

перевязывать (dur of перевязать) to tie. Не перевязывайте корзины, я ещё не всё уложил. Don't tie the straw valise yet; I'm not all packed.

перегнать (-гоню, -гонит; pct of перегонять) to outdistance. Наша машина сильнее, мы их легко перегоним. Our car is more powerful; we'll easily outdistance them. — Мы начали заниматься английским языком вместе, но он всех нас перегнал. We began studying English together, but he outdistanced all of us. • to surpass. Мы стараемся догнать и перегнать передовые промышленные страны. We're trying to catch up with and surpass the leading industrial countries. □ Одним ударом он перегнал мяч на другой конец поля. He kicked the ball to the other end of the field.

перегонять (dur of перегнать).

перегородка partition. Комната была разделена перегородкой. The room was divided by a partition.

перед (/with i/) in front of. Перед домом стоял чей-то автомобиль. Someone's auto stood in front of the house. — Вы меня не видели? Я сидел перед вами. Didn't you see me? I sat in front of you. • before. Я видел его перед отъездом. I saw him just before I went away. — Перед уходом закройте все окна. Close all the windows before you leave. — Перед нами встал трудный вопрос. A difficult question came up before us. — Принимайте по одной пилюле перед сном. Take one pill before going to bed. — Я перед ней унижаться не стану. I won't humiliate myself before her. □ Мне перед ним очень неловко. I feel very much embarrassed to face him. • Вы должны перед ним извиниться. You owe him an apology.

передавить (-даю, -даёт; imv -давай; prger -давая; dur of передать) to leave. Нет, он ничего для вас не передавал. No; he left nothing for you. • to tell. Мне передавали, что вы мною недовольны. I've been told that you're dissatisfied with me. □ передавать по радио to broadcast. Его речь передавали по радио. His speech was broadcast. □ Вы неправильно передаёте его слова. You're repeating his words incorrectly.

передать (-дам, -дает, §29, imv -дай; p передал, передала, передало, -и; передался, -лась, -лось, -лись; ppp переданный, sh F передана; pct of передавать) to give. Вы передали ему моё поручение? Did you give him my message? — Будьте добры передать ему эти деньги и билет. Please give him this money and ticket. — Передайте ему от меня привет. Give him my regards. • to pass. Передайте мне, пожалуйста, сахар. Please pass me the sugar. • to tell. Он передал мне содержание вашего письма. He told me what was in your letter. □ передать дело в суд to sue. Если они не согласится выехать из квартиры, мы передадим дело в суд. If they won't move out of the apartment we'll sue them.

передача transfer. Сегодня состоится передача переходного знамени нашему заводу. The ceremony of the transfer of the honorary banner to our factory takes place today. • gear. У меня на велосипеде передача лопнула. I broke the gear on my bicycle. □ звуковая передача radio. Мы об этом узнали из звуковой передачи. We found out about it over the radio.

передвижение transportation. А какие у вас тут средства передвижения? What means of transportation have you got here? • movement. Передвижение войск держалось в секрете. The movement of troops was kept secret.

передвижка. □ библиотека-передвижка mobile library. кино-передвижка mobile movies.

переделать (pct of переделывать) to alter. Этот костюм необходимо переделать. This suit has to be altered. • to change. Вы его не переделаете! You'll never change him.

переделка alteration. Они отдала платье портнихе в переделку. She gave her dress to the dressmaker for alteration. • fix. Ну и попал же он в переделку! He got himself into a fine fix! □ Эта пьеса — переделка из романа. This play is from a novel. • В каких только переделках он не бывал! This guy's been through the mill.

переделывать (dur of переделать) to do over. Уж сколько раз я это делал и переделывал! I've done this over and over again a hundred times!

передний front. Передний вагон переполнен, пойдёмте в задний. The front car is overcrowded; let's go to the rear one. — У нас сломалось переднее колесо. Our front wheel broke.

передник apron.

передняя (AF) hall, foyer.

передо (for перед, §31) before. Передо мной стоял совершенно незнакомый человек. A perfect stranger stood before me.

передовица editorial.

передумать (pct of передумывать) to change one's mind. Вы ещё не передумали? You haven't changed your mind yet, have you? • to think over. Я многое передумал за эту ночь. I thought over lots of things during the night.

передумывать (dur of передумать) to mull over in one's mind. Что но всё думает да передумывает? Why is he mulling it over in his mind so much?

передышка breathing spell. Он работал весь день без передышки. He worked all day without a breathing spell.

переезжать (dur of переехать) to cross. Я уже два раза переезжал через океан. I've already crossed the ocean twice. • to move. Мы сегодня переезжаем на новую квартиру. We're moving to a new apartment today.

переехать (-еду, -едет; no imv; pct of переезжать) to cross. Мы переехали границу рано утром. We crossed the border early in the morning. • to run over. Осторожнее, чтобы вас не переехали. Be careful that you don't get run over. • to move. Комиссариат труда переехал в другое здание. The Commissariat of Labor moved into another building. □ Она переехала к родителям. She came to live with her parents.

переживать (dur of пережить) to take. Они тяжело переживает разлуку с мужем. She takes her husband's absence very hard.


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Rh

Hrōðgār maþelode;hē tō healle gēong, stōd on stapole,geseah stēapne hrōf golde fāhneond Grendles hond: “Ðisse ansȳneAl-wealdan þanc lungre gelimpe.Fela ic lāþes gebād, grynna æt Grendle;ā mæg God wyrcan wunder æfter wundre,wuldres Hyrde. Ðæt wæs ungēara,þæt ic ǣnigra mē wēana ne wēndetō wīdan fēore bōte gebīdan,þonne blōde fāb, hūsa sēlestheoro-drēorig stōd; wēa wīd-scofenwitena gebwylcne, ðāra þe ne wēndon,þæt hīe wīde-ferhð lēoda land-geweorclāþum beweredon *scuccum ond scinnum.Nū scealc hafað þurb Drihtnes mihtdǣd gefremede, ðe wē ealleǣr ne meabton snyttrum besyrwan,Hwæt! þæt secgan mæg efne swā hwylc mægþa,swā ðone magan cende æfter gum-cynnum,gyf hēo gyt lyfað, þæt hyre eald Metod ēste wǣre bearn-gebyrdo.Nū ic, Bēowulf, þec, secg betsta,mē for sunu wylle frēogan on ferhþe;heald forð tela nīwe sibbe.Ne bið þē [n]ǣnigra gād worolde wilna,þe ic geweald hæbbe. Ful oft ic for lǣssanlēan teohhode,

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Rh religion. This time the Martian notes, "I, Yahveh, thy God, am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generations" (Deut.), which seems to him to savor of a cruel and monstrous being. He cannot perceive of a just being favoring slavery (Ex. XI), or of a merciful father ordering human sacrifice (Ex. XIII), (Lev. XXVII, 29), (Num. XIII, 3). He is dumbfounded to find references to cannibalism (Lev. XXVI, 14-16-28; Deut XXVIII, 53-58; Jer. XIX, p; Ezek. V, 10; Kings VI, 26-29-33). A Benevolent Being, he reasons, would not sanction war and destruction of the captured enemy, yet there are instances of this (Deut. XXI, 10-14; Deut. XX, 13-14; Deut. VII, 1-2-16). The reading of Numbers V, 11-29, and Deuteronomy XXII nauseated him. The Hebrew Zealot, observing the utter disgust with which the reader was regarding his revelation, is obliged to explain to the bewildered barbarian unbeliever that the Old Testament is the foundation for all of our morals and that without it we would have developed into a very shocking and immoral race.

Since the visitor wishes to remain courteous he proceeds, but with a great deal of hesitation, to further examine the revelation of God. At this point he is assured that this work is read in most schools and taught to small children. However, our guest is again disillusioned; for no sooner does he arrive at Genesis, XII, 11-20, than he finds that Abraham, good Abraham, the pure, the father of all Hebrews, makes of the sacred relationship of marriage a means of personal gain and safety by betraying his own wife. Now it is the Martian's turn to inquire of the Hebrew whether the latter had ever read this story to his own, daughter? Or, the story of Abraham's affair with Hagar, his hand-maiden? Was the Hebrew's young daughter aware that Isaac,


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52 son of Abraham, was as ready and willing to prostitute his wife for protection for himself as was his father Abraham?

The Martian is puzzled by the word "sporting" in Genesis, XXVI, 8-11, and is informed of its meaning. A few moments after reading Genesis XIX, 1-7, he informs his would-be converter that if Lot had lived in Mars and had offered his daughters to appease the mob, the account of that incident would never have found its way into any work on morals. Moreover, he failed utterly to see how the account of Lot's daughters getting him into a drunken state, followed by a statement such as, "Thus were both the daughters of Lot with child by their father," could ever have any moral value.

The story of Jacob, Leah, and Rachel does not appeal to this infidel Martian, since he still believes that integrity and faithfulness are virtues. Yet, in his endeavor to respect the courtesy due to his host, he reaches for pencil and pad, and notes the various moral lessons he had derived thus far from the Old Testament. He wrote lust, incest, infidelity, and prostitution; arriving at the story of Dinah, Genesis XXXIV, 1-2, he wrote that in addition to those vices already listed, rape should be given a prominent place. The stories of Joseph and Potiphar's wife, Judah and Tamar, King David and his wives, the rape of Tamar by her brother Ammon, did not impress the Martian as stories for the delectation of children, since he was crude enough to hold that anything which would shock the mind of a child, could not have any moral value and would thus be automatically excluded from any religion. He, therefore, returned the volume to the Hebrew with the remark that as an adult he found the stories of De Maupassant and Balzac more interesting, even though they belonged to the same genre.


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40

hord-weorþunge,hnāhran rince, sǣmran æt sæcce.Þū þē self hafast dǣdum gefremed,þæt þīn [dom] lyfað āwa tō aldre.Al-walda þec gōde forgylde,swā hē nū gyt dyde!” Bēowulf maþelode,bearn Ec[g]þēowes: “Wē þæt ellen-weorcēstum miclum, feohtan fremedon,frēcne genēðdon eafoð uncūþes;ūþe ic swīþor, þæt ðū hine selfnegesēon mōste, fēond on frætewumfyl-wērigne. Ic hine hrædlīce*heardan clammum on wæl-beddewrīþan þōhte, þæt hē for mund-gripe mīnum scolde licgean līf-bysig,būtan his līc swice; ic hine ne mihte,þā Metod nolde, ganges getwǣman; nō ic him þæs georne astfealh, feorh-geniðlan;wæs tō fore-mihtig fēond on fēþe.Hwæþere hē his folme forlēt tō līf-wraþelāst weardian, earm ond eaxle;nō þǣr ǣnige swā þēah fēa-sceaft gumafrōfre gebohte; nō þȳ leng leofaðlāð-getēona synnum geswenced;ac hyne sār hafað in nȳd-gripe nearwe befongen, balwon bendum;ðǣr ābīdan sceal maga māne fāhmiclan dōmes,

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Rh Our guest now repaired to one of our golf courses where, during the interval of a few hours, the fresh air, the sunshine, and exercise dispelled the mental nausea which the reading of the Old Testament had occasioned in him. Returning to his quarters, he is approached by one of the Christian Brethren and the New Testament is placed in his hands with these remarks, "The Christian recognizes that in the Old Testament the Jews have given to the Christian world its greatest heritage." The fact that in exchange for this priceless heritage, the Christians have given to the Jews a series of persecutions unequaled in the annals of human warfare is explained by the quality of the Brotherhood of Man that naturally manifests itself after a complete conversion to the Bible's precepts. The Old Testament contains the first revelations of God; the New Testament, the last revelations. Our Christian Brother "forgets" to remind the visitor that the difference of opinion regarding these two Testaments of God has caused more sorrow, bloodshed, harm, devilment, misery, and devastation than any other single item in the life and history of the human race.

The Martian is hard pressed to reconcile the fact that Mohammedanism six hundred years after the appearance of Christianity triumphed over Christianity in. a great portion of the earth's surface; yet he is informed that Christianity is the religion of God, that Allah made the Mohammedans, Jehovah the Jews, the Trinity the Christians, and the rest of the believers were illegitimate children of the above gods, was the only conclusion he could .reach. In a few moments the myth of Christ begins to unfold itself before his eyes in the Gospels of Matthew, Mark, Luke, and John, the Acts of the Apostles, and the Apocalypse. He finds, "The so-called Messianic texts which are supposed to prefigure


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54 Jesus in the Old Testament have all been either misunderstood or deliberately misinterpreted. The most celebrated is that in Isaiah VII, 14, which predicts that a virgin shall bear a son, Emmanuel, but the word, Almah, which the Septuagint rendered "virgin" means in Hebrew a young woman, and this passage merely deals with the approaching birth of a son to the king or the prophet himself. This error of the Septuagint is one of the sources of the legend relating to the virginal birth of Jesus. As early as the second century A.D. the Jews perceived it and pointed it out to the Greeks, but the Church knowingly persisted in the false reading, and for over fifteen centuries she has clung to her error."

His attentive reading convinces him that not one of the Gospels is the work of an eyewitness to the scenes recorded; a little side investigation reveals that there were a great many writings called Gospels, from which the Church finally adopted four, guaranteeing their inspiration and absolute veracity, no doubt because they .were in favor in four very influential churches, Matthew at Jerusalem, Mark at Rome or at Alexandria, Luke at Antioch, and John at Ephesus. Moreover, what the Gospels tell him, he perceives is what different Christian communities believed concerning Jesus between the years 70 and 100 A.D. In Matthew XXVI, 39, Mark XIV, 35, and Luke XXII, 42, there are words such as those Jesus is supposed to have uttered during the slumber of these very same Apostles. This occurrence enlightens him as to what St. Augustine meant when he wrote, "I should not believe in the Gospel if I had not the authority of the Church for so doing." If the documents are stuffed with the authority of the Church, these Gospels cannot be utilized for a history of the real life of Jesus.


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Rh A study of the Epistles of St. Paul reveals that St. Paul taught that sin and death came into the world by Adam's fall. In spite of a diligent search the Martian found no mention of this in the words ascribed to Jesus. From St. Paul's utterances he learns that Christ came to redeem mankind by his voluntary oblation of himself. He was the Son of God! Paul, not knowing that in the future a special form of conception would be superimposed on Jesus, states that he was of human birth. The Martian determined to ascertain what effect the teachings of St. Paul have had on Christianity. He learns that, "Ever since St. Paul, the ruling idea of Christianity has been that of the redemption of man, guilty of a prehistoric fault, by the voluntary sacrifice of a superman. This doctrine is founded upon that of expiation; a guilty person must suffer to atone for his fault; and that of the substitution of victims, the efficacious suffering of an innocent person for a guilty one. Both are at once pagan and Jewish ideas; they belong to the old fundamental errors of humanity. Yet, Plato knew that the punishment inflicted on a guilty person is not, nor should it be, a vengeance; it is a painful remedy imposed on him for his own benefit and that of society. At about the same period Athenian law laid down the principle that punishment should be as personal as the fault, thus St. Paul founded Christian Theology on two archaic ideas which had already been condemned by enlightened Athenians of the fourth century before our era, ideas which no one would dream of upholding in these days, though the structure built upon them still subsists."

In chapter V of the first Epistle of St. John, these words strike the visitor, "There are three that bear witness in heaven, the Father, and the Word, and the Holy Ghost, and these three are One." If these two


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Collier's New Encyclopedia (1921)/Ridder, Herman

RIDDER, HERMAN, an American newspaper publisher and editor, born in New York City in 1851, of German parents. His boyhood was spent in various lines of industry, including life insurance, and in 1878 he established the “Katholisches Volksblatt.” He founded the “Catholic News” in 1886. In 1890 he became trustee and manager, and in 1907 president of the New York “Staats-Zeitung,” the largest and most influential daily paper, printed in the German language, in the United States. He came into conflict with the Federal authorities following the outbreak of the World War for an alleged pro-German campaign which he was charged with having carried on in his papers. In 1908 he was treasurer of the Democratic National Committee. He was an official of several important financial institutions. He died in 1915.


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56 verses are authentic, they would be an affirmation of the doctrine of the Trinity, dating from the first century, at a time when the Gospels, the Acts, and St. Paul ignore it. It was first pointed out in 1806 that these verses were an interpolation, for they do not appear in the best manuscripts, notably all the Greek manuscripts down to the fifteenth century. The Roman Church refused to bow to evidence. The Congregation of the Index, on January 13, 1897, with the approbation of Leo XIII, forbade any question as to the authenticity of the text relating to the "three heavenly witnesses." It appeared strange to the Martian that a god should need the lies of his disciples to be incorporated in a divine revelation. But his confusion was even greater when he read, "We worship one God in Trinity, and Trinity in Unity, neither confounding the Persons nor dividing the substance and yet, they are not three Eternals, but One Eternal, not three Almighties, but One Almighty. So, the Father is God, the Son God, and the Holy Ghost God, and yet they are not three Gods, but One God. . . . The Father is made of none, neither created nor begotten. The Son is of the Father alone, not made, nor created, but begotten. The Holy Ghost is of the Father and of the Son, neither made nor created, nor begotten, but proceeding. . . . And in this Trinity, none is afore or after the other; none is greater or less than another; but the whole three Persons are coeternal together and coequal."

He thought this would make a great puzzle, truly an insoluble conundrum, to take back to bewilder his Martian friends. However, he was able to comprehend the remarks of Vigilantius, "who returned from a journey in Italy and the Holy Land disgusted with official Christianity. He protested vehemently against the idolatrous worship of images, the legacy of Paganism to the


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Rh Church, a practice directly opposed to that of the Mosaic law which Jesus came, not to destroy, but to fulfill. It was idle to reply that these images were the Scriptures of the illiterate, that they were not the object of, but the stimulus to, worship. Experience showed that the majority of the faithful confounded (as indeed they still do) the sign with the thing signified." (Salomon Reinach, "Orpheus")

The result of the critical examination of the New Testament by the Martian is that just as most of the Old Testament books are not only anonymous but highly composite productions, that as certain writings traditionally ascribed to Moses, David, Solomon, Daniel, and others are utterly lacking in the necessary evidences in support of authorship, but bear unmistakable evidence of having gone through a long compilatory process; so does each gospel, despite its seeming unity, give evidence of being a composite literary product. Scholars have agreed that Mark first set forth the doings of Jesus and "it was out of Mark that both Matthew and Luke took the framework of their own writings, cleverly fitting into its arrangement their own distinctive material and coloring the whole by their own individual treatment." (Trattner, "Unravelling the Book of Books") It is estimated that Mark was written shortly before the Romans destroyed Jerusalem in 70 A.D. "This means that a chasm of 30 or 40 years separates Mark's written document' from the ministry of Jesus a long enough time to create a plastic body of oral teachings and a highly colored tradition embellished with fanciful stories."

Luke was a Greek physician living somewhere on the shores of the Ægean Sea. He had been a friend of Paul, just as Mark had been with Peter. Luke had no personal acquaintance with Jesus and had to get his


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58 from what others said, or from what the friends of "eye-witnesses" had seen.

The Gospel of "Matthew" is an anonymous composition which, on analysis, has been found to incorporate nearly fifty per cent of what is found in Mark. It is now believed by many scholars to have been written between the years 75 and 80 A.D. at Antioch not, of course, by the Apostle Matthew, but by some unknown editor.

The Fourth Gospel, the Gospel of John, is vastly different in style, arrangement, and in the description of the words, actions, and general spiritual character of Jesus. Many scholars believe that it was written in the city of Ephesus, somewhere around the year 100 A.D. "Church tradition ascribed it to the Apostle John, the son of Zebedee, one of the fishermen whom Jesus called to be a disciple. Years ago this view was easily entertained, but there now exists too much refractory evidence against assigning this Greek Gospel to an Aramaic-speaking Galilean. That an untutored fisherman could have written so elaborate and so highly philosophical an account of Jesus has always presented a thorny problem. And so to most scholars John's authorship of the Fourth Gospel is unthinkable."

Not one of the Gospels is the work of an eyewitness, and the four Gospels do not complete each other; they contradict each other ; and when they do not contradict, they repeat each other. The Christ of John is a totally different person from the Christ of Mark, Matthew, and Luke. Loisy, in his "Quelques Lettres" states, "If there is one thing above others that is obvious, but as to which the most powerful of theological interests have caused a deliberate or unconscious blindness, it is the profound, the irreducible incompatibility of the Synoptical Gospels, and the Fourth Gospel. If Jesus spoke


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KORAN AND OLD AND NEW TESTAMENTS and acted as hie is said to have spoken and acted in the first three Gospels, he did not speak and act as he is reported to have done in the fourth."

The Martian is forced to the conclusion that the New Testament, with fts version of the Virgin Birth, Elizabeth, the cousin of Mary, Zacharias and the Angel Gabriel, Jesus and the Sinner, are on par with the eroticism of the Old Testament. The interpolations, the myth, and fable also compare with the first revelation, and, in his opinion, he prefers Andersen's Fairy Tales, or Æsop's Fables.

Meanwhile, a Protestant Brother mentions the name of Luther, and the conclusions he draws are that the exciting cause of the Reformation was an extravagant sale of indulgences conceded to the German Dominicans. The Augustinians grew jealous of the Dominicans, and an Augustinian Monk, Martin Luther, affixed to the door of Wittenberg Cathedral ninety-five articles against the abuse of indulgences. This started the fray in Germany with Luther at the head of this heresy. The gravest difference of opinion had to do with the Communion. "Luther retained one-half of the mystery, and rejected the other half. He confesses that the body of Jesus Christ is in the consecrated element, but it is, he says, as fire is in the red-hot iron. The fire and the iron subsist together. This is what they called impanation, invincation, consubstantiation. Thus, while those they called Papists ate God without bread, the Lutherans ate God and bread; soon afterwards came the Calvinists, who ate bread and did not eat God." In short, Luther was in harmony with the Roman Church in nothing but the doctrines of the Trinity, Baptism, the Incarnation, and the Resurrection. Luther thought it was time to abolish private mass. He pretended the devil had appeared to him and reproached him for


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60 mass and consecrating the elements. The devil had proved to him, he said, that it was idolatry. Luther declared that the devil was right and must be believed. The mass was abolished in Wittenberg, and soon afterwards throughout Saxony; the images were thrown down, monks and nuns left their cloisters, and, a few years later, Luther married a nun called Catharine von Bora. This tale did not greatly impress our guest.

A Catholic Brother, not to be outdone, extols the glories of his Universal Church, and the Martian again sets out to investigate. This time he finds:

The quotations in the New Testament which the Catholic creed interprets as giving divine authority to its representatives on earth is a late interpolation; the Trinity as stated above is a paradox which no rational being can understand, and its dogmas and idolatry are consistent with a civilization of 4000 years ago.

A study of the lives of its popes put to shame the statement that they could possibly be the earthly representatives of a Benevolent Being. "In the ninth and tenth centuries the papacy passed through a period of shameful disorder. The Rome of John X was a cloaca in which the Popes set the example of the worst misconduct." (For a good short account of the lives of the popes, see Draper's, "History of the Intellectual Development of Europe.")

During the complete control by the Church of civilization in Europe, it has retarded the progress of humanity for at least 2000 years, and its precepts and fundamental principles are today detrimental to the advance of mankind. It has to its credit a long series of judicial murders for differences of opinion. The Crusades, instigated by the popes and seconded by the monks, cost millions of lives and exhausted the resources of Christian Europe; they aggravated


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Rh, exaggerated the .worship of saints and relics to the point of mania, and encouraged the abuse of and traffic in indulgences. There had never been a single opinion persecuted by the Church in the Middle Ages the adoption of which would not have brought about a diminution of her revenues; the Church has always primarily considered her finances. The papacy was responsible for the Inquisition, and it actively encouraged and excited its ferocity. It gave birth to the Witchcraft Mania. The first Grand Inquisitor, Torquemada, received the congratulations of the Pope. It diabolically applauded the St. Bartholomew Massacre, and instigated the numerous religious wars that tore Europe asunder, and was the cause of the loss of hundreds of thousands of lives and incalculable suffering. With such savage alacrity did,it carry out its object of protecting the interests of religion that between 1481 and 1808 it had punished three hundred and forty thousand persons, and of these, nearly 32,000 had been burnt.

"It is perfectly certain that the Catholic Church has taught, and still teaches that intellectual liberty is dangerous, that it should be forbidden. It was driven to take this position because it had taken another. It taught, and still teaches, that a certain belief is necessary to salvation. It has always known that investigation and inquiry led, or might lead, to doubt; that doubt leads, or may lead, to heresy, and that heresy leads to Hell. In other words, the Catholic Church has something more important than this world, more important than the well-being of man here. It regards this life as an opportunity for joining that Church, for accepting that creed, and for the saying of your soul. If the history of the world proves anything, it proves that the Catholic Church was for many centuries the most merciless institution that ever existed among men. We,


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62 too, know that the Catholic Church was, during all the years of its power, the enemy of every science. It preferred magic to medicine, relies to remedies, priests to physicians. It hated geologists, persecuted the chemists, and imprisoned the naturalists, and opposed every discovery of science calculated to improve the condition of mankind. There is no crime that the Catholic Church did not commit, no cruelty that it did not reward, and no virtue that it did not persecute. It was the greatest and most powerful enemy of human rights. In one hand, it carried an alms dish, and in the other, a dagger. It argued with the sword, persecuted with poison, and convicted with faggot." R. G. Ingersoll, "Rome or Reason."

"From the time of Newton to our own day, the divergence of science from the dogmas of the Church has steadily increased. The Church declared that the earth is the central and most important body in the Universe, that the sun and moon and stars are tributary to it. On these points she was worsted by astronomy. She affirmed that a universal deluge had covered the earth; that the only surviving animals were such as had been saved in the Ark. In this, her error was established by geology. She taught that there was a first man who, some 6000 or 8000 years ago, was suddenly created or called into existence in a condition of physical and moral perfection, and from that condition he fell. But anthropology has shown that human beings existed far back in geological time, and in a savage state but little better than that of the brute. . . . Convicted of so many .errors, the papacy makes no attempt at explanation. It ignores the whole matter. Nay, more, relying on the efficacy of audacity, although confronted by these facts, it lays claim to infallibility."

The persecutions of Bruno, Galileo, and Copernicus,


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Rh

hū him scīr Metodscrīfan wille.” Ðā wæs swīgra secgsunu Ec[g]lāfes on gylp-sprǣcegūð-geweorca, siþðan æþelingaseorles cræfte ofer hēanne hrōfhand scēawedon, fēondes fingras,foran ǣghwylc; wæs steda nægla gehwylcstȳle gelīcost, hǣþenes hand-sporu,*hilde-rinces egl unhēoru;ǣghwylc gecwæð, þæt him heardra nānhrīnan wolde īren ǣr-gōd,þæt ðæs āhlǣcan blōdge beadu-folmeonberan wolde.

Ðā wæs hāten hreþeHeort innan-weard folmum gefrætwod;fela þǣra wæs wera ond wīfa,þe þæt wīn-reced, gest-sele, gyredon.Gold-fāg scinon web æfter wāgum,wundor-sīona fela secga gehwylcum,þāra þe on swylc starað. Wæs þæt beorhte boldtōbrocen swīðe, eal inne-weardīren-bendum fæst,

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Rh together with the facts hitherto stated, did not impress the Martian with the "infallibility" of the Church. The only great spiritual power that could have interposed to prevent the outbreak of the World War was the papacy. Pope Pius X had his Nuncio admonish the Austrian emperor, but he failed even to get an audition from that old imbecile. The next Pope, Benedict XV, was under the influence of a majority of pro-German cardinals. He strove to remain neutral. He attempted to solace the Belgians with words, but he did not reprove the murderous invaders. He protested against the new and devilish methods of warfare but he did not condemn, he did not excommunicate those that used them. Had the papacy lost its much-used power of commanding kings and nations, and had it lost its greatest threat, a threat which hitherto could have thrown the masses of its adherents into a panic, the threat of excommunication? No, the papacy still blessed the banners of the armies, just as it did during the middle ages, and sent its adherents out to slaughter; but first took great care that the. minds of the devout be completely drugged with the poison of its creed. A creed that told its followers that do what you might, no matter how dastardly that act might be, so long as you repent and confess your sins, life everlasting will be the reward. What is the value of a church that has claimed the moral leadership of the world when such things can happen?

Now that the Martian has become acquainted with the three major religions which dominate the world, Judaism, Christianity, and Mohammedanism, and has been amazed and shocked at the significance of their teachings in the history of civilization, his curiosity is further aroused, and he decides to obtain some information of the respective personalities responsible for the amassing of devotees to these creeds, all "infallible,"


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Rh know that this policy meets with the well nigh universal approval of our friends.

We have now on hand copies of the first three volumes of our Papers handsomely bound; (the fourth volume will be ready 1st of January, next,) besides our "Confederate View of the Treatment of Prisoners," which we beg our friends to help us to circulate, and especially to place in every public library in the country.

We have reason to congratulate ourselves that, in spite of the unfavorable year we have had for the conduct of such an enterprise, we have been enabled to maintain our list of subscribers at about what it was twelve months ago, and that we have bright prospects for a large increase during the coming year; and we are satisfied that we only need efficient canvassers to swell our list of members and subscribers several thousand, within a short time.

In our last annual report we gave an account of our unsuccessful efforts to gain access to the Confederate archives in charge of the War Department at Washington.

In January last the Department reopened the correspondence with us, and seemed anxious to secure such documents as they need to complete their files. We reiterated our desire to give them the freeestfreest [sic] access to our archives, and to furnish them copies of anything they might desire, provided they would reciprocate; but, as they declined to allow us access to the "Archive Bureau," to give us in exchange any copies of documents, or to allow us any thing in return, save the doubtful advantage of advance sheets of the publication they propose to make, when they shall be ready for the press, we could not see that we would be justified in acceding to their proposition.

We call the earnest attention of the Society to this matter, and hope that such action will be taken as will induce all fair-minded men to oppose appropriating public funds to publishing the "Official History of the War" until the Department adopts such rules as will allow citizens of every section free and equal opportunity of inspecting and verifying the originals of documents which it is proposed to publish.


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 (AND OTHER SHORT ESSAYS).


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Rh We have so far reduced our expenses, that if our receipts are as large next year as they have been during the last year, (and we have great reason to hope that they will be much larger), we will have no difficulty in meeting all of our expenses.

But we are in pressing need of means to enable us to adequately prosecute our great work, and we know not how a lover of the truth of history can better employ funds than by contributing them to the use of the Southern Historical Society.

In conclusion, we would express our growing sense of the importance of collecting now, the material for a true history of our great struggle for Constitutional freedom, and we earnestly appeal to all who can add anything of value to our collection, to do so at once.

By order of the Executive Committee.

The report was unanimously adopted.

The President then announced the selection of General E. W. Pettus, of Selma, as Vice-PesidentPresident [sic] for Alabama; and Col. Thos. H. Carter, of King William county, Va., formerly Chief of Artillery of Rodes' Division, A. N. V., as a member of the Executive Committee to fill a vacancy.


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METAPHYSICAL FOUNDATIONS OF PHORONOMY.

Matter is the movable in space; space, which is itself movable, is termed material or relative space; that in which all motion must in the last resort be conceived (which is therefore itself absolutely immovable), is termed pure or absolute space.

Observation 1.

As in Phoronomy nothing is to be discussed but motion, its subject, namely matter, has here no other quality attributed to it than movability. It can therefore itself be valid for one point so far, and in Phoronomy we abstract from all internal construction, hence also, from the quantity of the movable, and concern ourselves only with motion, and what can be regarded as quantity therein (velocity and direction). If the expression body is sometimes used here, it occurs only to anticipate in a measure the application of the principles of Phoronomy to the following more definite conceptions of matter, in order that the exposition may be less abstract and more comprehensible.

Observation 2.

If I am to explain the conception of matter not by a predicate, applying to it as object, but only by the relation to the faculty of knowledge, in which the presentation can be primarily given me, matter is every object of the external sense, and this would be its mere metaphysical explanation. But space would be simply the form of all external sensuous intuition (whether this accrued to the external


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38

We continue to give papers bearing on this great battle written by men who participated in it.

A few of our readers may weary of the discussion, but we have assurances from every quarter that this series is of deep interest, and of the highest historic value.

We take pleasure in giving the following from a gallant soldier who led gallant troops from the gallant "Old North State":


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 пережить (-живу, -живёт; p пережил, пережила, пережило, -и; ppp пережитый, sh F -жита; pct of переживать) to live through. Она не переживёт такого удара. She'll never live through such a blow. • to go through. Я очень много пережил за последние два года. I've been through a great deal these past two years. — Это не легко пережить. It's not easy to go through such an experience. • to outlive. Не гляди, что он стар — он нас всех переживёт. It doesn't mean a thing that he's so old. He'll outlive us all.

перейти (-йду, идёт; p -шёл, -шла, -о, -и; pap -шедший; pct of переходить) to cross. Когда перейдёте через мост, сверните налево. When you cross the bridge turn to your left. • to go over. Войска перешли в наступление. The army went over to the offensive. • to go. Перейдём в другу комнату. Let's go into another room. • to transfer. Он перешёл из пехоты в кавалерию. He transferred from the infantry to the cavalry. • to change. Он перешёл на другую работу. He changed to another job. — Наш завод теперь вновь перейдёт к производству тракторов. Our factory will change back to the manufacture of tractors now. □ Боюсь, что их спор скоро перейдёт в драку. I'm afraid their argument will lead to blows soon. • Мой брат перешёл на второй курс. My brother is now entering his second year at college. • Давайте перейдём на "ты"! Let's start using "ti."

перекрёсток (-стка) crossroads. На первом же перекрёстке сверните налево. Turn to the left at the first crossroads.

перелетать (dur of перелететь).

перелететь (-лечу, -летит; pct of перелетать) to fly over. Мы благополучно перелетели Атлантический океан. We flew over the Atlantic Ocean safely.

перелом fracture. Боюсь, что у него перелом плеча. I'm afraid he has a fracture of the shoulder. • change. После его женитьбы в наших отношениях произошёл резкий перелом. There was a great change in our relationship after his marriage.

перемена change. Вы заявили о перемене адреса? Did you give notice of a change of address? — Какая резкая перемена погоды! What a sharp change in the weather! — Вам нужна перемена обстановки. You need a change of scenery. • recess. На большой перемене дети играют на дворе. During the main recess the children play in the yard.

переменить (-меню, менит; ppp -менённый; pct of переменять) to change. Вам надо переменить переднюю шину. You have to change your front tire. — Пойдите скорей перемените обувь, а то простудитесь. Hurry up and change your shoes before you catch cold. — Вы хотите переменить комнату? Do you want to change your room? — Подождите меня, я только зайду в библиотеку переменить книгу. Wait for me. I'll just go to the library to change my book. • to shift. Давайте лучше переменим тему. Let's shift the topic of conversation. — Я вижу, вы переменили свою позицию в этом вопросе. I see you've shifted your stand on this question.

переменять (dur of переменить).

перемирие truce, armistice.

перенести (-несу, -сёт; p -нёс, -несла, -о, -и; pct of переносить) to carry. Помогите мне перенести сундук в переднюю. Help me carry this trunk to the foyer. — Мы перенесли детей через канаву. We carried the children over the ditch. • to postpone. Оп просил перенести его лекцию на другой день. He requested that his lecture be postponed to some other day. • to go through. Она только что перенесла тяжёлую операцию. She's just been through a major operation. • to take. Он очень стойко перенёс этот удар. He took the shock like a man.

переносить (-ношу, -носит; dur of перенести) to move. Вдруг ему вздумалось переносить рояль в столовую! He suddenly decided to move the piano to the dining room. • to stand. Она совершенно не переносит боли. She absolutely can't stand pain.

переночевать (pct of переночёвывать) to stay overnight. Нам придётся переночевать в этой гостинице. We'll have to stay overnight at this hotel.

переночёвывать (dur of переночевать).

переодевать (dur of переодеть) to change. Она переодевает детей. She's changing the children's clothes.

-ся to change clothes. Не стоит переодеваться! It's not worth while changing clothes.

переодеть (-дену, -нет; ppp -детый; pct of переодевать) to change one's clothes. Она пошла переодеть платье. She went to change her dress.

-ся to change one's clothes. Я сейчас переоденусь. I'll change my clothes right away.

переписать (-пишу, -пишет; pct of переписывать) to copy. Пожалуйста, перепишите моё заявление. Will you please copy my application for me? □ переписать на машинке to type. Дайте я вам это перепишу на машинке. Let me type it for you.

переписка correspondence. Она ведёт обширную переписку. She carries on an extensive correspondence. • copying. Переписка этой рукописи отняла у меня два дня. The copying of this manuscript took me two days. □ переписка на машинке typing. Она занимается перепиской на машинке. She does typing. □ У нас с ними была переписка по этому вопросу. We corresponded on this question.

переписывать (dur of переписать) to copy. Эту рукопись незачем переписывать. There's no need to copy this manuscript.

-ся to correspond. Почему вы перестали с ним переписываться? Why did you stop corresponding with him?

переплести (-плету, -плетёт; p -плёл, -плела, -о, -и; pap -плётший; pct of переплетать) to bind. Этот словарь необходимо переплести. This dictionary has to be bound.

переплёт binding. Дайте мне эту книгу в красном переплёте. Let me have this book in the red binding. — Я отдал эту книгу в переплёт. I left that book for binding. □ *Ну и попал же я в переплёт! Did I get into hot water!

переплетать (dur of переплести) to bind. Я сам переплетаю свой книги. I bind my books myself.

переполненный (ppp of переполнить) packed. Премьера прошла при переполненном зале. The opening performance played to a packed house.

переполнить (pct of переполнять) to overcrowd. Зал был переполнен. The hall was overcrowded.

переполнять (dur of переполнить).

переполох rumpus. Из-за чего поднялся весь переполох? What's all this rumpus about?

переправа crossing. Несколько из наших погибло при переправе. Several of our men were lost in crossing the river. • ferry landing. Мы долго ждали у переправы. We waited at the ferry landing for a long time.


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 □ Где переправа через эту реку? Where can I get across this river?

перерыв recess. Председатель собрания объявил перерыв. The chairman of the meeting called a recess. • break. Я сделаю это во время следующего перерыва. I'll do it during the next break. • interruption. После долгого перерыва я опять взялся за изучение английского языка. I took up the English language again after a long interruption. □ Когда у вас обеденный перерыв? When is your lunch hour?

пересадка changing (said only of conveyances). Я сел не в тот поезд на пересадке. I was changing trains and took the wrong one. □ У вас будут две пересадки. You'll have to change trains twice.

пересаживаться (dur of пересесть) to change. Если мы поедем на трамвае, нам придётся несколько раз пересаживаться. If we go by streetcar, we'll have to change several times.

пересекать (dur of пересечь) to cross. Этот автобус пересекает главную улицу. This bus crosses the main street.

пересеку See пересечь.

переселиться (pct of переселяться) to move. Мы переселились в другой город. We moved to another city.

переселяться (dur of переселиться) to move in. Переселяйтесь к нам поскорей. Move in with us as soon as you can.

пересесть (-сяду, -сядет; p -сел; pct of пересаживаться) to take another seat. Пересядьте поближе к свету. Take another seat closer to the light. • to change. Тут вам придётся пересесть в другой поезд. You'll have to change to another train here.

пересечь (-секу, -сечёт; p сек, -секла; pct of пересекать) to cut across. Пересеките площадь и поверните направо. Cut across the square and turn to the right. • to drive through. Мы быстро пересекли город на машине. We drove through the city quickly.

переслать (-шлю, -шлёт; pct of пересылать) to send. Я хочу переслать деньги по почте. I want to send a money order. — Я переслал ему деньги через банк. I sent him a bank draft.

переставать (-стаю, -стаёт; imv -ставай; dur of перестать) to stop. Я не перестаю о нём думать. I never stop thinking about him. — Она говорила целый час, не переставая. She talked without stopping for a whole hour.

перестать (-стану, -нет; pct of переставать) to stop. Дождь перестал. It stopped raining. — Перестаньте шуметь! Stop making noise. □ Оставьте её! посердится — перестанет. Let her alone; she'll be angry for a while, but she'll get over it.

перестраивать (dur of перестроить) to rebuild. Мы уже начали перестраивать завод. We've already started rebuilding the factory.

перестроить (pct of перестраивать) to do over. Это здание давно пора перестроить. This building should have been done over long ago. • to reorganize. Мы собираемся перестроить весь наш аппарат. We intend to reorganize our whole setup.

пересылать (dur of переслать) to forward. Не пересылайте мне почты. Don't forward my mail.

пересылка. □ Эта сумма включает пересылку? Does this sum include postage? • Магазин берёт на себя расходы по пересылке книг. Books are mailed prepaid in this store.

переулок (-лка) alley, small street. Этот переулок такой маленький, что его нет на плане. This alley is so small that it's not even on the map.

переходить (-хожу, -ходит; dur of перейти) to cross. Сейчас нельзя переходить улицу. You can't cross the street now. • to change over. Он переходит теперь на другое предприятие. He's changing over to another plant now.

перец (-рца) pepper. □ *Пришёл сердитый и всем нам задал перцу. He came in in a very angry mood and bawled everybody out.

перечница ([-šnj-]) pepper shaker.

перешёл See перейти.

перешлю See переслать.

перила (перил P) banisters. Осторожно, перила на лестнице только что покрасили. Careful; these banisters have just been painted. • rail, railing. Осторожнее, держитесь за перила. Careful; hold on to the rail.

период period. Это был тяжёлый период в его жизни. It was a difficult period in his life.

периодический periodical. □ периодическое издание periodical.

перо (P перья, -рьев, -рьям) pen. Там на столе вы найдёте перо и чернила. You'll find pen and ink there on the table. • feather. У неё новая шляпа с пером. She has a new hat with a feather. □ вечное or самопишущее перо fountain pen. □ *У него удивительно лёгкое перо. He writes in a free and easy style. • *Ни пуха, ни пера! Good luck!

перрон (station) platform. Мы будем вас ждать на перроне. We'll wait for you on the platform.

персик peach.

перца See перец.

перчатка glove. У меня есть для вас пара шерстяных перчаток. I have a pair of woolen gloves for you. □ боксёрские перчатки boxing gloves.

перья See перо.

пёс dog.

песня song. Это моя любимая песня. This is my favorite song. — Сегодня вечер песен народов Советского Союза. Today is the festival of national songs of the Soviet Union. — *Это была его лебединая песня. That was his swan song. • tune. *Ну, завёл старую песню! Well, it's the same old tune again! □ *Это же, видно, его песня спета. I guess his goose is cooked. • Ну, это долгая песня. That's a long story!

песок (-ска;/g -у/) sand. Посыпьте дорожки песком. Cover the walks with sand. — Песок такой горячий — ходить невозможно! The sand is so hot you can't walk on it. □ сахарный песок granulated sugar. У вас есть сахарный песок? Do you have granulated sugar?

пессимизм pessimism.

пёстрый (sh пёстр/-стра, о, ы/) mixed. Здесь пёстрый состав населения. There's a mixed population here. □ Нет, эта материя слишком пёстрая. No, this material has too many colors.

петлица buttonhole of a lapel. Что это за значок у него в


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Collier's New Encyclopedia (1921)/Ossoli, Marchioness d', Sarah Margaret Fuller

OSSOLI, MARCHIONESS D', SARAH MARGARET FULLER, best known as Margaret Fuller, an American writer

on literature, art and society; born in Cambridgeport, Mass., May 23, 1810. For some years she taught in girls' schools; edited the “Dial” (1840-1842). Her collected essays on “Women in the Nineteenth Century” were published in 1843. She contributed regularly to the New York “Tribune” papers on literature and art. At Rome she married the Marquis d'Ossoli. The pair were on their way to New York when their ship was wrecked and both were lost. Her other books are: “Art, Literature, and Drama”; “At Home and Abroad”; “Life Without and Life Within.” She died July 19, 1850.


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 петлице? What's that pin he's got in the buttonhole of his lapel?

петля stitch. Я вязать не умею, всё время спускаю петли. I don't know how to knit; I keep dropping stitches. • buttonhole. Вы умеете обмётывать петли? Can you make buttonholes? • hinge. Дверь соскочила с петель. The door came off the hinges. • eye. Платье готово; только петли и крючки пришить. The dress is finished. All you have to do is put the hooks and eyes on. • loop. Лётчик сделал мёртвую петлю. The pilot made a loop. — Завяжите верёвку петлей. Make a loop with this rope. □ У меня спустилась петля на чулке. I have a run in my stocking. • *Мы его прямо из петли вынули. We practically saved him from suicide. • *Положение такое, что хоть в петлю лезь. I'm in such a spot that I might just as well commit suicide.

петух (-а) rooster. У нас в курятнике три петуха. We have three roosters in our chicken coop. — Мы живём по-деревенски, встаём с петухами. We live like farmers and get up with the roosters. □ до петухов till daybreak. Мы проболтали всю ночь до петухов. We chatted till daybreak. □ Ишь, какой задорный, прямо петух! What a guy — always looking for a fight!

петь (пою, поёт /pct: с-, про-/) to sing. Она хорошо поёт народные песни. She sings folk songs well. — Он поёт в Большом театре. He sings at the Bolshoy theater. — Кто сегодня поёт Онегина? Who's singing the part of Onegin today? — Слышите, как самовар поёт? Listen to the samovar sing! □ *Брось Лазаря петь! I'm tired of your hard-luck stories!

пехота infantry.

печальный sad. Почему у вас сегодня такой печальный вид? Why do you look so sad today? — Мне не хочется вспоминать об этом печальном случае. I don't like to recall this sad event. • unpleasant. Он оставил по себе печальную память. He left unpleasant memories behind him. □ печально mournfully. Она так печально на меня поглядела. She looked at me so mournfully! • too bad. Очень печально, что вы этого не понимаете. It's just too bad that you don't understand it.

печатать (/pct: на-/). □ печатать на машинке to type. Она плохо печатает на машинке. She types badly.

печатник printer.

печатный printed. Напишите это печатными буквами. Write this out in printed letters. □ печатное printed matter. печатный станок (printing) press. В этой маленькой типографии работают на ручных печатных станках. They work with a hand press in this small printing shop.

печать (F) seal. Удостоверение без печати недействительно. The certificate is invalid without a seal. — Печать находится у секретаря. The secretary has the seal. • press. Рукопись послана в печать. The manuscript has been sent to press. — Об этом был ряд статей в профсоюзной печати. There was a series of articles in the trade-union press about it. — Печать очень хорошо отозвалась о новой пьесе. The new play got a very good press. • papers. Смотрите, ваш приятель попал в печать! Look at this; your friend got his name in the papers. • type. Это слишком мелкая печать. This type is too small. • mark. Годы, проведённые на фронте, наложили печать на всё его творчество. The years he spent at the front left a mark on his works. □ периодическая печать periodicals. Он делает обзоры периодической печати. He does reviews of periodicals. □ Он был делегатом на съезде работников печати. He was a delegate at the journalists' convention. • Эта книга только что вышла из печати. This book has just come out.

печёнка liver. Сегодня дежурное блюдо — телячья печёнка с луком. Today's special is calves' liver with onions. — Ох, печёнка болит! My liver bothers me.

печёный baked. Печёных яблок не осталось, возьмите кисель. There are no more baked apples; take some kissel.

печень (F) liver. У него больная печень. He has liver trouble.

печенье cookies. Я вам купила миндального печенья. I bought some almond cookies for you.

печка stove. Затопите печку, здесь очень холодно. Light the stove; it's very cold in here.

печь (P -чи, чей/на печи /F; see печка).

печь (пеку, печёт; p пёк, пекла, -о, и/pct: ис-, с-/) to bake. Она вчера пекла пироги. She was baking pies yesterday. □ Сегодня солнце здорово печёт. The sun is really beating down today.

пешеход pedestrian. Дорожка только для пешеходов. This path is for pedestrians only.

пешком on foot. Вы можете идти туда пешком. You can go there on foot. □ Я пришёл пешком. I walked over. • Я хожу на работу пешком. I walk to work.

пианино (indecl N) upright piano. В эту дверь пианино не пролезет. An upright piano won't pass through this door.

пианист pianist.

пиво beer. Купите дюжину пива. Buy a dozen bottles of beer. □ *С ним пива не сваришь. You can't do business with him.

пиджак (-а) suit-coat.

пижама pajamas.

пила (P пилы) saw.

пилить (пилю, пилит; prap пилящий) to saw. Я завтра приду помочь вам пилить дрова. I'll come tomorrow to help you saw the wood. • to nag. Перестаньте его пилить. Stop nagging him.

пилот pilot. Он опытный пилот. He's an experienced pilot.

пилотка overseas cap.

пилюля pill. Принимайте эти пилюли три паза в день. Take these pills three times a day. — *Ему не легко было проглотить эту пилюлю. That was a bitter pill for him to swallow. □ *Как он ни старался позолотить пилюлю, мне это было всё-таки неприятно. As much as he tried to sugarcoat it, I still found it unpleasant.

пионер Pioneer (member of the Russian Boy Scout organization "Pioneers," for children ten to sixteen years old). • pioneer. Он был одним из пионеров рабочего движения. He was one of the pioneers in the labor movement.

пионерка Pioneer, pioneer F.

пирог (-а) pie.


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228 II


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Rh III

, deeply I've drunk of thy woe;

When thy stream was troubled, did mine calmly flow?

And yet I repent not; I'd crush thee again

If our vessels sailed adverse on life's stormy main.

But listen! The earth is our campaign of war,

Her children are rank and her kingdom's spread far.

Who shall say Hah! to the mingling star?

Is there not havoc and carnage for thee

Unless thou couchest thy lance at me?

The heart in my bosom beats high at the thought

Of the deeds which by blended strength may be wrought.

Then might thy Mary bloom blissfully still,

This hand should ne'er work her sorrow or ill,

No fear of grief in her bright eyes should quiver;

I'd love her and guard her for ever and ever.

What! shall Zamorna go down to the dead

With blood on his hand that he wept to have shed?

What! shall they carve on his tomb with the sword

The slayer of Percy, the scourge of the Lord?

Bright flashed the fire in the young Duke's eye

As he spoke in the tones of the trumpet swelling;

Then he stood still and watched earnestly

How these tones were on Percy's spirit telling;


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230 Nothing was heard but his quick short breath

And his fiery heart aroused panting.

The dark wood lay as hushed as death,

Nor drum nor murmur its valley haunting;

Then the low voice of Percy woke,

And thus in strange response he spoke.


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 who nursed her own mother through her long illness, and knew how to go quietly about the darkened room; who entered so heartily into the sister's love and marriage; who obeyed so perfectly the father's command when it was hardest? Better still if she be wife and mother herself, and can enter into the responsibilities of a head of a household, understands her joys and cares, knows what heroic patience it needs to keep gentle when the nerves are unhinged and the children noisy. Depend upon it, if we thought of the poor primarily as husbands, wives, sons, and daughters, members of households, as we are ourselves, instead of contemplating them as a different class, we should recognise better how the house training and high ideal of home duty was our best preparation for work among them. Nay, to come down to much smaller matters than these family duties, to the gladness of party, ball, and flower-show, I believe these, too, in innocent and happy amount, when they brighten


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 quickly begin to hug our system, and perhaps to want to perpetuate it even to the extent of making work for it. Well, here we have then our wonderful company of visitors full of real care for the people, with time and intelligence to apply the wisest principles, did they but know them, with fullest thought, to individual cases; capable of inspiring confidence, of winning allegiance; of getting those whom they visit to understand what is best for their future, and to make up their minds to do it. Is not this precisely what is needed—the individual thought which can apply the wise principles, the love which can influence the wills which should be brought into harmony with those principles? Then turn to consider how these principles are now being thought out, with what painstaking devotion, what science, what accuracy some of our greatest men are studying them. What a mass of information they have accumulated! How day by day they are learning to explain better the meaning of it


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Rh To effect a union, to establish communication with so numerous a body as the district visitors of London, would be in itself difficult. The difficulty is increased by the fact that they are not only a very numerous, but very changeful body; not only does death, marriage, or migration take them wholly away, but they are often interrupted by temporary absence from home, household duties, illness, and this far more than would be the case with paid workers, their district work being only a secondary, though a very real, duty. These incessant changes could never, without enormous labour and much likelihood of confusion, be registered at one centre; and this necessitates that the visitors must be dealt with by certain selected persons, who may be local leaders or centres. Large numbers of them are already gathered in district groups, round various churches and chapels. My first very natural thought was to ask the ministers of those churches and chapels to accept new duties


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Rh then, it appears to me best to suggest leaving the question of all spiritual and moral work exactly where it is—where it almost must be, gathering round the clergy and ministers, everything affecting it being referred to them, and of course all funds and charities now in their hands being as hitherto managed and distributed wholly under their direction; but at the same time to ask them to consider whether they could single out someone from each ecclesiastical district, or from any given group of visitors, who should be a secretary to the others—a means of communication between them and the people dealing as officials or theorists with questions affecting large bodies of the poor.

I will describe what I think such a secretary should be and do.

She need at first have no special knowledge of laws affecting the poor, institutions established for them, or the principles of action which those who have thought most on the


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 me essential. She should be one who, for the greater part of the year, is resident in town; for though of course a temporary successor could be appointed, or her post left vacant, absences, especially if frequent, would be a drawback to her usefulness. She ought to have tact, gentleness, and firmness. She must be a careful, conscientious woman of business, with clear head, or very methodical ways; for next to ready sympathy, method will be of all things most necessary to her. Such a secretary should, in that capacity, busy herself only with matters relating to the temporal condition of the poor. She would have relations to her own group of visitors, to the locality in which she lived, and to the metropolis generally. Those to her own fellow-workers would be different probably in different cases; but I suppose she would help and advise new visitors, tell them of the local chanties, consult with them about special cases, register their temporary absence, getting


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 will learn an immense deal about wise principles of relief, new and important facts of law affecting the people, and the working of various institutions; in short, she ought to get there nearly all the instruction she requires. She would also be invaluable to the committee. She would be well acquainted with the principles on which relief is given by those whom she represents, could tell whether they would be likely to make a grant in a certain case, and, approximately, how large such grant would be. She would know, too, how to enlist that individual gentle help which is so often needed in cases coming before the Charity Organisation Society after the preliminary investigation is made, and which the paid agent has neither time nor capacity to give. In fact, for applicants from every street, and court, and lane, in which a visitor was at work, she would know to whom to turn for the personal attention which the Charity Organisation Committee feel they so


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 much misunderstood by many, because they have so resolutely determined to give no fresh unsatisfactory relief, some of them tenderly pitiful of the poor, some of them a little far off from them, but all trying to help them in thoughtfully considered ways, and of the great current of careless, inconsiderate relief going on unchecked and uncontrolled by them, I feel as if a union between you and them would do more than almost anything else to help the poor. There they are all ready for you in every district of London, asking you to co-operate, asking you to study with them what is best, and you leave them in too many cases to be mere repressors of the grossest forms of mendicity, and by no means organisers of charity. If the plan I suggest were adopted by only a few visiting societies, I delight to think what might be gained by furnishing the committees with a few gentle workers representing many more, and associated with the charities of the neighbourhood.


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 must be done to meet the wants of a time of transition, and I trust I am not overbold in offering, while the plan is new, to do what I can to fill the gap; but in the future we ought to endeavour to secure that the visitors should be so organised that they themselves can compare notes, and each communicate to each how practical difficulties have been met in particular localities—so organised that facts bearing on their work should reach them swiftly and certainly, and that their experience should be accessible for legislators and reformers.

I have set before you nothing great, nothing grand, no new society, no fresh light even on the problems respecting wiser systems of relief, or their applications to individuals, which you are desiring so much to solve, each in your own parish or court. I do believe those problems to be capable of solution. I do believe that our almsgiving has been cruel in its kindness. It is for the sake of the people


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 strengthen one another; and though I could not possibly find time to deal with difficulties in detail, I might show, or get shown, what plans have been found useful in places which I know. I might help, too, a little about finding employment. I hear of a good many situations of an exceptional kind, and difficult to fill up suitably, and notice of such vacancies I might send on to secretaries, who could find among their visitors someone who would care to spend thought and time in fitting into an exceptional place the person best adapted for it. The large demands for labour are, I believe, best dealt with by advertisement or registry; but there is not any more valuable way of helping individuals than by fitting them in where they are wanted, in ways that are not possible except to those who have personal knowledge of candidates. Mere routine notices might thus meet great human needs.

I have spoken throughout this paper of outward means and appliances; I have referred


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 emphatically so just now. They have heard a great many words, and have been puzzled because our actions have often seemed to them at variance with those words. I know how hopelessly we must fail in any attempt to live up to the unspeakable majesty of God's tenderness, and the boundless wisdom of His righteousness; but even our failure, after sincere trial, brings a message of what He is to His children. Our actions are speaking to them. For this reason I have never felt the execution of the most minute duty with regard to tangible things beneath my notice, and I do not feel that in urging any of you to consider the right settlement of questions of temporal relief, I am asking you to devote yourselves to a task which is otherwise than holy. On the contrary, I have felt that it can be only rightly dealt with by those who are content to carry it on in silent allegiance to One who will judge with farther sight than feeble men, who will know what deeper mercy there may


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Rh to have helped anyone to catch even a little glimpse of that mighty Love which enwraps his spirit, uniting it in solemn harmony with all that is contained, as well as all that cannot be contained, in this wonderful, visible world.


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 them to the best of my power from this place, or we will have a little general conversation about them later.

Now I am going to say a great deal about hurtful gifts; but do not misunderstand me, and jump to a conclusion that because I speak of these I have lost sight of the great and good gifts we are each of us bound to make. The needs of the poor we must consider our special charge, and each of us give what we can that is real help—not only time, and heart, and spirit, and thought, but money too; only we must see that it is really helpful, which needs thought and experience, and if we haven't experience we must seek it. There are gifts of money to be made; there are hard workers recovering from illness to be sent to convalescent homes; there are orphans to be supported and well educated; there are pensions to feeble old people who have worked hard, to be given to meet their own savings or compensate for lost savings; there are children


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 work is less valuable in many ways, because it is intermittent; but pause to think what these visitors are and might be. Hundreds, perhaps thousands, of gentle, earnest, duty-doing souls, well born, well nurtured, well provided for, possibly well educated, turning aside out of the bright paths which they could pursue continuously, to bring a little joy, a little help, to those who are out of the way. A voluntary gift this, if a very solemn duty. I have heard persons who give their whole time to the poor speak a little disparagingly of these fleeting visits, and young girls themselves, fevered with desire to do more, talk rather enviously of those who can give their time wholly to such work; but have they ever thought how much is lost by such entire dedication?—or, rather, how much is gained by her who is not only a visitor of the poor, but a member of a family with other duties? It is the families, the homes of the poor, that need to be influenced. Is not she most sympathetic, most powerful,


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 the eyes and bring the ready smile to the face, and make the step free and joyous, prepare us to bring a gleam of sunlight into many a monotonous life among the poor. What, in comparison with these gains, is the regularity of work of the weary worker, whose life tends to make her deal with people en masse, who gains little fresh spring from other thoughts and scenes? For what is it that we look forward to as our people gradually improve? Not surely to dealing with them as a class at all, any more than we should tell ourselves off to labour for the middle class, or aristocratic class, or shop-keeping class. Our ideal must be to promote the happy natural intercourse of neighbours—mutual knowledge, mutual help, of a kind, certainly, but not this professed devotion of a life; and it will be better from the beginning to mould our system so that it shall bear witness of what it ought to become. If we establish a system of professed workers, amateur or paid, we shall


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 all! Think of the doctors, the legislators, the poor-law reformers, the advocates of co-operation, the members of the Charity Organisation Society, how they examine, study, and expound. Once duty to the poor was supposed to consist in giving large alms; once, self-sacrifice and devotion were thought sufficient qualifications for a worker among the poor; now it is seen that to these must be added the farthest sight, the wisest thought, the most self-restraining resolution to make a useful worker.

These two classes, gentle doers and wise thinkers, stand far apart, yet, if they could be brought into close communication, both would gain much; the people for whom they are both labouring would gain much more. In what follows I have tried to show how such a communication might be made a practical reality. The scheme described is not based wholly on theory, but has substantially been in operation in a district of Marylebone for some years, and has been lately adopted by two other districts.


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30 towards their visitors, to bring before them whatever it might seem to the theorists ought to come under their notice, and to transmit to the theorists any individual problems quite too hard for solution in the locality, and to be ready to furnish other information to visitors on questions affecting the temporal condition of their people. But it was obviously impossible to ask hard-worked London clergymen and ministers to undertake additional work, especially such a work as this. For its whole value should depend on the constant, living, detailed interchange of information. And, besides, though the district visitors attached to churches and chapels are by far the most numerous bodies to be enrolled, there are other groups which it is important to secure, and there are also individual visitors to be enlisted who might be ready to help with tangible work, and not prepared to take spiritual work. And this is another reason for not asking the clergy to take up the task. On the whole,


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 subject unite in thinking best; ladies furnished with such knowledge would not be found in many districts, and though such information would doubtless be of immense value, it would not be essential to secure it at first, as a great deal would be rapidly acquired by anyone holding the post of which I speak. She ought to have a good deal of time for writing, and seeing her fellow-workers. She need not have time for visiting the poor. In fact I should advise selecting someone who had experience in visiting them, but was content to resign that work, as I think her full available power should be devoted to her secretarial duties. She should be able, however, to attend regularly at least one meeting weekly of the Charity Organisation Committee of her district. If she has a house of her own, or so much control over one as would enable her to see the visitors often there, it would be a great advantage; in fact, some way of seeing them frequently and individually appears to


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 the clergy to fill in such gaps if possible, show them how to keep written records of families under their charge in given form, so as to be of use to succeeding visitors, whether temporary or permanent, and communicate to visitors, new and old, all facts within her knowledge which might be of value to them. With regard to the local organisation, I will not stay to describe in detail the ways in which she might be valuable to the School Board officer, to the relieving officer, to the inspector of nuisances, who might learn to look to her for more radical means of help than are at their command, both material and moral, and for information as to details such as rarely reaches officials, and yet might enable them to bring beneficent laws more powerfully to bear on special cases. The secretary should not only avail herself of the investigating machinery of the Charity Organisation Society, but she should, as I said, attend the committee meetings. There she


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 urgently need. Nor would her services end there. Not only would she obtain the aid of the visitors she represented at such times of crisis in the history of a poor family as those in which they usually apply to the Charity Organisation Society, not only would she be able to supply a detailed report of the past life of the applicant on points which might bear on the committee's decision, but afterwards, when the decision was made and relief granted or withheld, through succeeding years she would get the people watched over with that continuous care without which right decisions at any particular crisis of life lose half their efficacy; indeed, she might often avert such a crisis altogether. For instance, she might get the visitors to induce the man to join a provident dispensary or club; which would be more satisfactory, though not perhaps more necessary, than refusing him aid when he has not done so. Sometimes, when I think of those Charity Organisation Committees so


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 But I pass on to consider the relations of these secretaries to the metropolis. They ought to be supplied with information about the laws affecting the poor, Sanitary Laws, Poor Laws, Education Acts, &c.; they ought to get notice of important meetings about medical charities; of new suggestions and arrangements as to the best methods of collecting and storing the earnings of the poor. And how is this to be done? Much of it might even now be done through the Charity Organisation Society. All of it, I hope, will be done through the Society in the future; but the committees are too busy, too occupied with their daily labour, to deal with this new matter with the fulness of detail which at first it will require; and perhaps they do not everywhere nor always command the full sympathy and confidence of their district. Added to which, I have noticed that people, curiously enough, are more willing to invite information from private persons than from official bodies.


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 themselves that I would see it decreased, yes, even put down altogether; I believe they would be richer, as well as happier, for it. For the sake of the energy of the poor, the loss of which is so fatal to them, for the sake of that intercourse with them, happy, friendly, human intercourse, which dependence renders impossible, seek to your utmost for better ways of helping them. We can give you no general rules which will obviate necessity of thought, singly must your difficulties be met, singly conquered; but see that you throw upon them all available light from the experience of others, the thoughts of the thoughtful. No new society, no great scheme, have I to urge, only if here or there any one or two of the groups of visitors care to select one among them to be their secretary, and send me her name and address, I will tell her what I can which I think may be helpful to her or them. We might meet, too, we secretaries, now and again, to talk over important questions and


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 very little to improvement of the lives and spirits of men. This is not because I do not care for those lives and spirits. They are reached, we must remember, in many different ways. A great deal of life is necessarily spent in getting its surroundings into order, and in London here, this machinery of ours, all the tangible things round us, need a great deal done to them; it tests us better than any words can do. It is very difficult—impossible, I believe—to make the things of this world fair and orderly, to arrange them justly, to govern them rightly, without living very nobly. The right use of money, the laws affecting houses and lands, involve principles which test the sincerity of a man or a nation; they test it, I say, as words cannot test it. I think our poor see this very clearly, and that, strange as it may seem, the messages about God's nature, and about His relation to them, come in a subtle way through our acts. More perhaps than through our words. This is


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44 be in the act which looks to men harsh at the moment Indeed, I dare not trust the difficult things there may be to do in refusal of immediate help to any mere reasonable political economist. The generals who can direct the sad retracing of our foolish steps should be those who care for the people because their Father cares, and so desire to make them what He would have them to be; and the only ones who will have fortitude to bear the misunderstanding this may cause will be those who feel tenderest pity for the people.

Not a small thing, even in itself, is the dealing with the tangible and soulless things of earth. We may be very proud, justly proud, of the well-ordered spot of earth, the well-spent income, the self-restrained providence, whether they are our own, or whether we have helped another so to regulate the talents entrusted to him; but the glad pride breaks away, and a deep thankfulness overpowers us, if ever by word or deed we seem


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 to be placed in industrial schools; girls to be fitted out for service; travelling expenses to be paid for people going to better fields of work; but the decision about even these safer forms of gift requires experience. Give, by all means, abundantly, liberally, regularly, individually, with all enthusiasm, by all manner of means, but oh, give wisely too.

Now to secure this wise relief, I am convinced you will require good investigation, co-operation on the part of your donors, thought and time given by your wisest men. All these are essential, but I am not going to dwell on them just now; the part of your work I am naturally most interested in is your district visiting. I wonder whether you have among you instances of the solitary, inexperienced district visitor, and can feel for her difficulties? Do you know what I mean? A lady, well born, highly cultivated, well nurtured, becomes convinced that she has duties to the poor. Perhaps some great personal pain


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 Dissertation on the best mode of Increasing and propagating Medical Knowledge in the State of Connecticut


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Author:John Buchanan

In some publications the abbreviation "Buch." is used.

Contributions to Transactions and Proceedings of the New Zealand Institute

 * Sketch of the Botany of Otago (1868)
 * Report on the Geology of the Country between the Lower Clutha and Mataura Rivers (1868)
 * On Variation in the New Zealand Flora (1868)
 * On some new species of New Zealand Plants (1869)
 * List of Plants found in the Northern District of the Province of Auckland (1869), co-authored with Thomas Kirk
 * On the Wanganui Beds (Upper Tertiaries) (1869)
 * On some New Species and Varieties of New Zealand Plants (1870)
 * On some New Species of New Zealand Plants (1871)
 * Notes on the Botany of Otago (1871)
 * Notice of a New Species of Senecio (S. hectori) (1872)
 * List of Plants found on Miramar Peninsula, Wellington Harbour (1872)
 * Notes on the Flora of the Province of Wellington, with a List of Plants collected therein (1873)
 * On some New Species of New Zealand Plants (1873)
 * On the Durability of New Zealand Timber, with Suggestions for its Preservation (1873)
 * On the flowering Plants and Ferns of the Chatham Islands (1874)
 * On the Durability of Matai Timber (1876)
 * On Charring Timber as a Protection from the Teredo (1876)
 * On the Botany of Kawau Island (1876)
 * On the Root-stock of Marratia fraxinea (1876)
 * On Gnaphalium (Helichrysum) fasciculatum, sp. nov. (1876)
 * Revised Description of Two Species of New Zealand Panax. (1876)
 * Notice of Senecio perdicoides (1876)
 * On a means of selecting the most durable Timber (1877)
 * Description of a new Species of Celmisia (1878)
 * Notes on New Zealand Plants (1879)
 * Alpine Plants of Otago (1880)
 * On Pseudo-scab and Lung-worm in Sheep (1881)
 * On the Alpine Flora of New Zealand (1881)
 * On some Plants new to New Zealand, and Description of a new Species (1881)
 * Additions to the Flora of New Zealand (1882)
 * Notes on new Species of Plants (1882)
 * Botanical Notes (1882)
 * Campbell Island and its Flora (1882)
 * Description of a new Species of Erigeron (1883)
 * On Cyttaria purdiei, Buch. (1884)
 * On the Coniferous Plants in the Botanic Gardens at Wellington (1886)
 * Objections to the Theory of Evolution
 * On some new Native Plants (1886)
 * On a remarkable branching Specimen of Hemitelia smithii (1886)
 * The Two Theories: Evolution or Creation (1886)
 * Botanical Notes (1887)
 * On the Nature of Government, with Special Reference to Property in Land (1887)

External link

 * Buchanan in Harvard Index of Botanical Authors

title: Author:John Buchanan


text: The New Student's Reference Work/Fuller, Melville Weston


text:
User:Dick Bos/BotAuthors

Botanical and Ornithological Authors / Abbreviations

Where to find?
(IA; same copy)
 * List of botanical authors by abbreviation on Wikipedia-en
 * List of ornithologists by abbreviation on en-wiki
 * Harvard Index of botanists
 * via Scottish Ornithologists: reference list of The Birds of Scotland
 * Historical Rare Birds <- quiet extensive!
 * Mullens/Swann 1917 at BHL:
 * Mullens/Swann 1917 at BHL:
 * XL-sheet with references by Naylor (ca. 2014); see: this page and this page on britishbirds.co.uk
 * Knox 2007 - Taxonomy etc. with a lot of info on taxonomists
 * Materials for the Biography of Contemporary Scientists (Isis 1923) <- check !!!!! (2021-10-03)
 * Biographical Notices of the Original Members of the British Ornithologists' Union, of the principal Contributors to the First Series of ‘The Ibis’ and of the Officials (Ibis, 1909): [online; o.a. J.H. Gurney (sr.), Alfred Newton, Lord Lilford, Philip Lutley Sclater, H.E. Dresser, Howard Saunders, J.L. Bonhote, etc.

About the syntax of the abbreviations

 * "ex." means ....... (e.g....)

Contributed on Wikisource

 * Buch(anan) (2012-05-02)
 * Cheeseman  (update; 2012-05-04)
 * T.Kirk (2012-05-04)
 * Petrie (2012-05-07)

Todo

 * Author: Joseph Dalton Hooker might need some reorganizing. See also comment by User:Zoeannl on 20151214.

title: User:Dick Bos/BotAuthors


text:
Author:Melville Weston Fuller

Opinions of the Court
Incomplete listing of opinions available on Wikisource
 * Hunt v. Blackburn, 128 U.S. 464 (1888)
 * Allen v. United States, 150 U.S. 551 (1893)
 * Starr v. United States, 153 U.S. 614 (1894)
 * Kennedy Mining Milling Company v. Argonaut Mining Company, 189 U.S. 1 (1902)
 * Arbuckle v. Blackburn, 191 U.S. 405 (1903)
 * Gonzales v. Williams, 192 U.S. 1 (1904)
 * Chesebrough v. United States, 192 U.S. 253 (1904)
 * Hewit v. Berlin Machine Works, 194 U.S. 296 (1904)
 * In re Christensen Engineering Company, 194 U.S. 458 (1904)
 * Armour Packing Company v. Lacy, 200 U.S. 226 (1906)
 * Lincoln v. United States, 202 U.S. 484 (1906)
 * Johnson v. Mueser, 212 U.S. 283 (1909)
 * Haffner v. Dobrinski, 215 U.S. 446 (1909)
 * Hume v. Bowie

Dissents

 * United States v. Wong Kim Ark, 169 U.S. 649 (1898)

title: Author:Melville Weston Fuller


text:
Author:Alfred Loisy

Works

 * Quelques Lettres (1908)

title: Author:Alfred Loisy


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 drives her to seek refuge from it in Christian service of the poor; perhaps some family loss darkens her whole horizon, and opens her eyes to other forms of sorrow; perhaps some stirring sermon startles her in the midst of triumphant pleasure, making her feel that she ought to give some slight offering of time to the poor; perhaps weariness of all superficial glitter of amusement makes her seek for deeper interests in life. Be it what it may—desire to do good, or the urgent request of a friend, or desire to escape pain, she determines to volunteer as a district visitor. She is welcomed by the clergy, and requested to take such and such a district—I really think she has often little more preparation or instruction than that. She does not start with the desire of knowing the poor, but of helping them; help being in her mind synonymous in such cases with temporal help. She does not think of them primarily as people, but as poor people. But though her ideas naturally therefore turn


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 to questions of relief as if these were her main concerns, she has never studied what has been found to be the effect of different ways of alms-giving, she knows little about the earnings of the poor, little of their habits and expenses, little about poor-law relief, little about the thousand and one societies for granting various kinds of help, little about the individual donors at work in the neighbourhood, little about distant fields of labour and demands for workers in them. Now just pause and think of the effect of her actions when she begins—as begin she must by the very fact of her view of her duty—to deal practically with questions of relief; questions which, to say the least, are so difficult to deal with wisely that our most earnest, experienced, and thoughtful men pause in awe before them, advance slowly to practical conclusions, and speak humbly about them after years of study. Ladies would pause before they went in and offered to help a house-surgeon at a hospital


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 the Vice President, and the other officers, fellows and members of the MEDICAL SOCIETY, in the State of Connecticut:

Gentlemen,

I have with much pleasure and satisfaction, observed your Questions proposed at your Annual Convention, in the city of Hartford, in October last; and am Happy in being informed, that there is so laudable an institution as a Medical Society, in the State of Connecticut; and that you are endeavouring to Increase and Propagate Medical Knowledge in your Republic.

I have not the Honour of being a Member of your Society, nor a Citizen of your State: but inasmuch as Physicians in other


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 governments are permitted to answer your Questions, I take the Freedom of answering the first of the Two which are still held up for Discussion, viz. "What is the most elegible mode of increasing and propagating Medical Knowledge in the State of Connecticut."

The Clouds of Darkness and Ignorance which hover over the minds of many, who pretend to be Practitioners, in Physic, in consequence of the ridiculous Modes of Instruction in many parts of Our American Borders, makes your Question a Matter of very great Importance; and a rational Answer is a Subject highly worthy of the Attention of any Physician, who wishes to promote the Health and Happiness of his Fellow Mortals. I have travelled in some of the European Kingdoms, and in many parts of America: have been sundry times through Connecticut; but am not so well acquainted with your Modes of Instruction, and Methods of Practice, as I am with the Modes and Methods in some of the other American States, and European Countries; and am therefore not so capable, perhaps, of pointing out such things a may be agreeable to you, as those more acquainted with your internal Police. I shall, however, endeavour to Answer your Question according to the best of my capacity.

I beg leave, Gentleman, to mention,

First, The Qualifications necessary for a Physician.

Secondly, To describe the various Modes of Medical Instruction, and the methods used in introducing Imposters


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 into the Practice of Physic in the country, and,

Thirdly, To Answer your Question.

First, I am then in the first Place to mention the Qualifications necessary for a Physician.

These Qualifications are,

9. The Materia Medica, which gives a Narration of the Medicinal Properties, not


text: The New Student's Reference Work/Fuller, Sarah Margaret


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 by undertaking a few patients for him, yet are they not doing something like it when they don't seek advice in district visiting? Gradually, after weeks, months, perhaps years of worse than wasted labour, those who persevere begin to realise the disastrous effect of their action; hundreds who do not steadily persevere never even catch a glimpse of it, and go on blindly scattering gifts to the destruction of the recipients. For just pause and think what these gifts do to them. You or I go into a wretched room; we see children dirty and without shoes, a forlorn woman tells us a story of extreme poverty, how her husband can find no work. We think it can do no harm to give the children boots to go to school; we give them, and hear no more. Perhaps we go to Scotland the following week, and flatter ourselves if we remember the children that that gift of boots at least was useful. Yet just think what harm that may have done. Perhaps the woman was a


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 only of those natural simples which belong to the Mineral, Vegetable, and Animal Kingdoms; but also of some Articles produced by Art such as Soap, Potash, etc.

All these Qualifications are necessary for an American Physician, and especially if he settles in a Country Township, where he will be obliged to officiate as


text:
Author:Ernest Robert Trattner

Works

 * Unravelling the Book of Books (1929)
 * Autobiography of God (1930)
 * The Story of the World's Greatest Thinkers (1942)
 * Understanding the Talmud (1955)

title: Author:Ernest Robert Trattner


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260 boundless pity the Mother Superior broke away from the restraining arms of the nuns and rushed forward and caught her to her bosom.

The day had come when Gordon was well enough to go home. As he sat giving directions to Ezra, who was awkwardly packing his valise, he looked over the books, papers, and letters that lay on the table near the bed.

"There is one letter missing," he said, with a troubled expression, as he finished his search. Then he added quickly, in a tone of helpless entreaty:

"You couldn't have taken it to the station and mailed it with the others, could you, Ezra? It was not to go to the station. It was to have gone to the convent."

The last sentence he uttered rather to his own thought than for the ear of his listener.

"I took it to the convent," said Ezra, stoutly, raising himself from over the valise in the middle of the floor. "I didn't take it to the station!"

Gordon wheeled on him, giving a wrench to his wound which may have caused the groan that burst from him, and left him white and trembling.

"You took it to the convent Great God, Ezra! When?"

"The day you told me to take it," replied Ezra, simply. "The day the Sister came to see you."

"Oh, Ezra!" he cried piteously, looking into the rugged, faithful countenance of the old man, and feeling that he had not the right to censure him.


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Rh Now for the first time he comprehended the whole significance of what had happened. He had never certainly known what motive had brought her to him that day. He had never been able to understand why, having come, she had gone away with such abruptness. Scarcely had he begun to speak to her when she had strangely shrunk from him; and scarcely had he ceased speaking when she had left the room without a word, and without his having so much as seen her face.

Slowly now the sad truth forced itself upon his mind that she had come in answer to his entreaty. She must have thought his letter just written, himself just wounded and dying. It was as if he had betrayed her into the utmost expression of her love for him and in that moment had coldly admonished her of her duty. For him she had broken what was the most sacred obligation of her life, and in return he had given her an exhortation to be faithful to her vows.

He went home to one of the older secluded country-places of the Blue-grass Region not far from Lexington. His illness served to account for a strange gravity and sadness of nature in him. When the winter had passed and spring had come, bringing perfect health again, this sadness only deepened. For health had brought back the ardor of life. The glowing colors of the world returned; and with these there flowed back into his heart, as waters flow back into a well that has gone dry, the perfect love of youth and strength with which he had loved her and tried to win her at first. And with this love of her came back the first complete realization that he had lost her; and with this pain, that keenest pain of having been most unkind to her when he had striven to be kindest.