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 □ народный фронт people's front. □ Ребята были выстроены во фронт. The children were lined up shoulder to shoulder. • Он внезапно переменил фронт и согласился с нами. He suddenly changed his attitude and agreed with us.

фрукт fruit. Мы привезли из деревни корзину фруктов. We brought a basket of fruit from the country. □ *Ну и фрукт же он, я вам скажу! He's a rotten apple, I can tell you that!

фундамент foundation. У этого дома бетонный фундамент. This house has a concrete foundation.

функционировать to function.

функция function. Какие функции он здесь выполняет? What are his functions here?

фунт pound. У нас теперь вешают не на фунты, а на килограммы. We weigh by kilograms now, not by pounds. □ *Вот так фунт! That's a fine how-do-you-do! • *Я знаю, почём фунт лиха. I know what trouble tastes like.

фураж (-a M) fodder.

фуражка cap. Ваша форменная фуражка немного похожа на нашу. Your uniform cap is a little like ours. — Не забудьте надеть фуражку. Don't forget to wear your cap.

фурункул furuncle, boil. У меня выскочил фурункул на шее. A furuncle suddenly developed on my neck.

фут foot. Вы ещё мерите на футы? Do you still measure by feet?

футбол soccer.

футболист soccer player.

футбольный soccer.

фуфайка undershirt. Мне нужна две шерстяные и три бумажные фуфайки. I need two woolen and three cotton undershirts.

Х
хавбек halfback.

халат robe. Он мне привёз великолепный шёлковый халат. He brought me a beautiful silk robe. • housecoat. Она набросила халат и подбежала к телефону. She threw a housecoat over her shoulders and ran to the telephone. • coat. Наденьте белый халат, нето вас в палату не пустят. Put on a white coat or else they won't let you into the ward. □ купальный халат bathrobe. Берите купальный халат и трусики и идём купаться. Take your bathrobe and trunks and let's go swimming.

халатный. □ халатное отношение carelessness. Такое халатное отношение к делу совершенно недопустимо. Such carelessness toward things absolutely cannot be allowed.

халтура pot-boiler. Этот фильм просто халтура! That film is just a pot-boiler. • trash. Талантливому писателю стыдно выпускать такую халтуру. It's a shame for a gifted writer to turn out such trash.

хаос chaos.

характер disposition. Человек с таким характером даже с чортом может ужиться. A man with his disposition can even get along with the devil. • temper. Ну и характер у него! Как это вы с ним ладите? What a temper! How can you get along with him? • nature. Эта работа носит чисто научный характер. This work is of a purely scientific nature. □ выдержать характер to be firm. А вы думаете, она выдержит характер и не разболтает? Do you think she'll be firm and reveal this to no one? □ Мы с ним не сошлись характерами — вот и всё. We didn't get along, that's all. • Передавать сплетни — не в моём характере. I'm not the kind to spread gossip. • Он своего добьётся — это человек с характером. He'll get what he goes after; he's a determined man. • Послушайте, ваши замечания принимают оскорбительный характер. Just a minute; your remarks are becoming insulting.

хата (See also изба) hut, cottage. На Украине мы часто ночевали в крестьянских хатах. In the Ukraine we often stopped overnight in peasant huts. □ *Моя хата с краю (ничего не знаю). It's not my business.

хвалить (хвалю, хвалит) to praise. Все наперебой хвалили её стряпню. Everybody, one after the other, praised her cooking. — (no pct) *Всякий купец свой товар хвалит. Every cook praises his own broth. • to commend. Вот за это хвалю! I commend you for this!

хвастать to boast. Хвастать тут, собственно, нечем! There's nothing to boast about!

-ся to boast. Их бригада любит хвастаться своими успехами. Their brigade likes to boast about their achievements.

хвастливый boastful. Терпеть не могу таких хвастливых людей! I can't stand such boastful people.

хватать (dur of схватить and хватить) to grab. Не хватайте это у меня из рук! Don't grab it out of my hands. • to snatch. Во время бомбардировки мы хватали что попадало под руку и бежали в убежище. During the bombing we snatched whatever we could and ran to the shelter. • to have enough. Хватает вам на жизнь? Do you have enough to live on? □ не хватать See нехватать. □ Как это его на всё хватает? How is he able to do all that?

-ся to reach. *Утопающий за соломинку хватается! A drowning man reaches for a straw. □ Он хватается то за одно, то за другое дело. Sometimes he tries his hand at one thing, sometimes at another.

хватить (хвачу, хватит; pct of хватать) to have enough. Спасибо, с меня хватит! Thanks, I've had enough! • to last. Этих запасов нам хватит на целый месяц. These supplies will last us for a whole month. — *При такой работе, его ненадолго хватит. He won't last long doing that kind of work. □ не хватить See нехватить. □ У него здоровья на двоих хватит. He's as healthy as they come. • (no dur) Хватит вам болтать! Stop gabbing! • (no dur) Вы меня этим известием как обухом по голове хватили! When you told me the news, it hit me like a thunderbolt! • (no dur) Это вы далеко хватили! That's


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Kuo see lines,.

Nai see.

Kai is composed of 攴 to rap, and 己 chi self, and is explained as to rap or remind oneself of one's faults, q.d. to change, to reform. [The name of the new dynasty was Liang, so called after the State of the founder, as above. Eitel has a serious mistake in "and the Empire thereby underwent a change." Père Zottoli too has regnumque tunc immutatum est," which puts the student equally off the track.]

Liang see. A.D. 907—923.

T'ang see. A.D. 923—936.

Chin see. A.D. 937—947.

Chi is composed of 又 yu a hand (see ) as radical, and 人 jen man, i.e. holding on to the man ahead. Its meaning here is simply and. Han see. A.D. 947—951.

Chou see. A.D. 951—960. [All the above are distinguished from earlier dynasties of the same name by the prefix of 後 hou = Later.]

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Ch'êng see.

Wu see.

Tai is composed of 人 jen man as radical, and 弋 i a stake, to shoot with bow and arrow. It means to exchange, in place of, dynasty, etc., and must be carefully distinguished from 伐 fa.

Chieh is composed of 白 pai white as radical, and 比 pi to compare.

Yu see.

Yu is not given in the Shuo Wên dictionary. It means cause, source, because, from, by, etc. [Eitel quite misses the point of this line and translates by "All of them having their origin one in the other." It has been suggested to me that this line may mean that these Five Dynasties were all named in reference to earlier dynasties mentioned in lines, , , , and. The commentary however of Ho Hsing-ssŭ gives 五代皆有所來者也, which puts the question beyond doubt.]

Yen is 火 huo fire doubled to convey an idea of intensity. There is no term by which this word can really be translated in this connection. The meaning is that the Sung dynasty ruled under


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 the guiding influence of fire as its own especial element. Hence Zottoli's rendering, "Ignea Sung," gives no clue whatever to the real signification, while Eitel's "glorious Sung" is altogether wrong.

Sung see.

Hsing see.

Shou is composed of 爪 chao claws above, and 又 yu hand (see ) beneath, a hooked line which is here said to be a contraction of 舟 chou a boat, and plays the part of phonetic, while the two first mentioned make up the ancient radical. It commonly means to be the recipient of, to suffer, and is now classed under radical yu.

Chou see. [The reference is to the six-year-old son of the last Emperor of the Later Chou dynasty, who resigned in A.D. 960 in favour of the founder of the Sung dynasty.]

Shan is composed of 示 shih divine manifestation as radical, with 單 tan single as phonetic. It means sacrificial worship of Earth, which is part of the Imperial prerogative; also, to abdicate. Read, it means to sit in contemplation, as Buddhist priests do.

Shih see.

Pa see.

Ch'uan see.


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Nan see.

Pei see.

Hun is composed of 水 shui water as radical, and 昆 k'un together, an elder brother, as phonetic. It means to mix; hence confused, etc. [The Sung dynasty was interrupted in A.D. 1127 by the 金 Chin Tartars, who had been called in to exterminate the 遼 Liao Tartars, carrying off the Emperor and his heir and occupying the northern portion of the empire. Another son of the unfortunate monarch succeeded in re-establishing the line, and for greater security transferred his capital southwards to modern Hangchow. Hence the first period was called the Northern, the latter the Southern, Sung; and it is to the final reunion of the two under the Mongol Emperor Kublai Khan in A.D. 1260 that this line refers, although the last representative of the Sungs lived on until 1279. Eitel makes a grave mistake in regard to hun, as follows:—"Though a southern Sung dynasty branched off from the northern (A.D. 1127) when the disorders commenced."]

Shih see.

Ch'i see.

Shih see. [The above number includes all the dynastic histories down to and inclusive of the History of the Five Dynasties. See Appendices III, IV, V, and VI, where the numbers of the dynasties are 22, 21, 21, and 19, respectively.]


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Ch'üan is composed of 入 ju to enter as radical, and 玉 yü jade, minus the dot, and means complete, perfect.

Tsai is composed of 土 t'u earth as radical, and 才 (lines, ) as phonetic, and means to be, to exist, to remain.

Tzŭ is composed of 艸 ts'ao vegetation as radical, with 幺 tender, duplicated. It means this, here, now, etc. [Eitel erroneously supplies "events" as a subject for tsai.]

Tsai see.

Chih see. It especially means to govern a country according to eternal principles, and also to cure a disease. Eitel has "good (sic) government" as if good was not part of the actual word, which of course it is.

Luan is composed of 乙 i a cyclical character, as radical, with 𤔔 luan to govern as phonetic, and originally meant to govern well, but is now used in the senses of rebellion, anarchy, confusion, etc.

Chih see. [和 ho harmony, here = with, is found as a variant.]

Hsing see.

Shuai is composed of 衣 i clothes as radical, with a corruption


text:
Translation:Mishnah/Seder Moed/Tractate Yoma/Chapter 6/7

Hebrew Text
בא לו אצל פר ושעיר הנשרפין.

קרען והוציא את אמוריהן, נתנן במגיס והקטירן על גבי המזבח.

קלען במקלעות והוציאן לבית השרפה.

ומאימתי מטמאין בגדים, משיצאו חוץ לחומת העזרה.

רבי שמעון אומר, משיצת האור ברבן.

English Translation
 [The High Priest] came to the bull and the goat which were to be the burned [as the offering]. He tore out their portions which were to be offered, put them on a tray, and burned them completely on top of the altar. He twisted them into braids and brought them out to the place for burning.

And from what time were their clothes ritually unclean? From the time that they passed completely through the wall of the Temple court.

Rabbi Shimon says: from the time that most of [the offering] was burning.

Explanation
משנה יומא ו ז


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 of what was once a picture of grass or coir, and was pronounced so = a rain-coat, for which 蓑 is now used. Read shuai and coupled with hsing it means the decadence which is supposed to follow and precede with unerring regularity all periods of national or private prosperity. [The lessons rather than the facts of history are here emphasised.]

Tu see.

Shih see.

Chê see.

K'ao is composed of 老 lao old in its contracted form as radical, and 丂 ch'iao an obsolete word meaning vapour struggling to escape. Its original meaning was old (= lao), and, in addition to its common signification, it has also that of a deceased father.

Shih is composed of 宀 mien a roof with 貫 kuan strings of money, valuables, beneath it, and originally meant wealthy; hence it came to mean full, solid, fruit, etc.

Lu is composed of 金 chin metal as radical, and a common phonetic. It is defined as the colour of metal or gold, and comes to mean to copy out. [The shih lu are the official annals of each monarch, which he is not allowed to see and which are published only after the close of the dynasty. Orders are occasionally given for the life of some eminent statesman to be included in these annals. Eitel translates these two lines by "Reading historical works or rather that-which-constitutes-it, consists in searching out the essential


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 points of records."! Zottoli is weak with "Studens historiis scrutare veridica scripta," as he gives no note to say what "veridica scripta" are intended.]

T'ung see.

Ku is composed of 十 shih ten and 口 k'ou mouth as radical, q.d. that which is handed down through ten generations.

Chin is composed of three lines in triangular form, meaning to bring together, united, over a contraction of 及 chi to reach. It is now classed under radical 人 jen man.

Jo is composed of 艸 ts'ao vegetation over 右 yu the right hand, and originally meant to choose vegetables. It now means to conform to, as though, you, etc. See.

Ch'in see.

Mu is said to be the picture of an eye with two pupils, turned up on end.

K'ou is obviously the picture of a mouth.

Erh see.

Sung is composed of 言 yen words and an important phonetic. It is practically identical with yung in.


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Hsin was originally a picture of the heart. It is regarded as the seat not only of the emotional but also of the intellectual faculties.

Erh see.

Wei is composed of 心 hsin heart as seen in combination, and 隹 chui birds as phonetic. From its old signification have been developed such meanings as only, but, however, etc.

Chao see.

Yü see.

Ssŭ is composed of 斤 chin axe as radical, and 其 ch'i as phonetic. It originally meant to cut, to lop, and then came to be used as a demonstrative.

Hsi is a picture of the moon half visible, and originally meant vanished like the sun hidden by trees.

Yü see.

Ssŭ see. [Horace's "Nocturna versate manu, versate diurna."]

Hsi see.

Chung is composed of 人 jen man as radical and 中 chung middle


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. It means the second in order of birth, but is here joined with ni as the style or literary name of Confucius.

Ni is composed of 尸 shih corpse as radical, and 匕 an obsolete word meaning spoon, as phonetic. It was the name of a hill at which the mother of Confucius prayed before her son was born.

Shih see.

Hsiang is composed of 頁 yeh head as radical, and 工 kung labour as phonetic. It means the back of the head, sort, kind, a sum of money, but is here the surname of a precocious lad who is said to have been qualified at the age of seven to be the instructor of Confucius.

T'o means a sack, but is here the personal name of Hsiang as above. It is commonly written 槖. [Eitel has "took for his model a young scholar called Hiang T'o," and even Père Zottoli has "imitabatur Hiang t'ouo," though in his note he has "septenuis jam docebat Confucium."]

Ku see.

Shêng see.

Hsien is composed of 貝 pei pearl-oyster as radical, and an obsolete word as phonetic. It means much talent, and is applied to sages on a lower level than the shêng, that is, to men who are wise but not actually inspired. Thus the 經 ching (see title) canonical books are regarded as the work of shêng holy men, whereas the 傳 chuan were the work of hsien wise men.


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 going too far! • (no dur) *Ну, это он хватил через край! Well, now he's exaggerating a bit!

-ся. □ хватиться за ум to come to one's senses. Он хватился за ум, но уж было поздно. He came to his senses a bit too late. □ (no dur) Придя домой я хватилась денег, но их утке не было. When I got home I went to get the money and found it was gone. • (no dur) Поздно хватились — он уже полчаса как ушёл. You thought of it a bit late! He left half an hour ago.

хвачу See хватить.

хвачусь See хватиться.

хвойный coniferous.

хворать to get sick, to be sick. Вы часто хвораете? Do you get sick often? — Он всю зиму хворал. He was sick off and on all winter long.

хвост (-а) tail. Собака хвостом виляет — довольна! The dog's so happy he's wagging his tail. • rear. Его вагон в хвосте поезда. His car is at the rear of the train. • line. Я всё утро простоял в хвосте за билетами. I stood in line all morning for tickets. □ Нужно подтянуться — вы всегда плетётесь в хвосте. You have to work harder; you're always behind. • У неё целый хвост поклонников. She has a whole flock of admirers. • *Наделал глупостей, а теперь хвост поджал. He's made a mess and now he's walking around like a whipped puppy. • *Бей врага и в хвост и в гриву! We have to go at the enemy hammer and tongs.

хвостик little tail. Смотрите, какой смешной хвостик у этой собаки. Look what a funny httle tail this dog has. □ У девочки косичка торчала хвостиком. The girl's braids stuck up like. pigtails. • Ей уже лет тридцать с хвостиком. She's at the tail end of her thirties.

хилый (sh -ла) sickly. Он всегда был хилым ребёнком. He always was sickly as a child. • feeble. Он превратился в хилого старика. He became a feeble old man.

химик chemist.

химический chemical. Он целыми днями работает в химической лаборатории. He works in the chemical laboratory all day long. □ химическая промышленность chemical industry. химическая чистка dry cleaner. Отдайте этот костюм в химическую чистку. Give this suit to the dry cleaner's. химический карандаш indelible pencil. Напишите адрес на посылке химическим карандашом. Write the address on the package in indelible pencil.

химия chemistry.

хинин quinine.

хирург surgeon.

хитрость (F) ruse. Нам пришлось пуститься на хитрость. We had to use a ruse.

хитрый (sh хитёр, -тра/ -о, -ы/) sly. Он хитрая лиса. He's as sly as a fox. • shrewd. Они ведут хитрую политику. They practice shrewd politics. • complicated. Это дело не очень хитрое, вы сразу научитесь. This work isn't so complicated; you'll learn it in no time. □ *Голь на выдумки хитра. Necessity is the mother of invention.

хладнокровный cold-blooded. Уж на что он человек хладнокровный, но и тот не выдержал. He's certainly cold-blooded, but even he couldn't stand it. □ хладнокровно calmly. Как вы можете хладнокровно смотреть на это безобразие? How can you look on an outrage like that so calmly?

хлеб (/P -а, -ов in the meaning "grain"/) bread. Дать вам хлеба с маслом? Would you like some bread and butter? — *Я не собираюсь у вас хлеб отбивать. I have no intention of taking your bread and butter away from you. — Купите кило ржаного хлеба. Buy a kilogram of rye bread. • loaf of bread. Хозяйка поставила хлебы в печь. The housewife put the loaves of bread in the oven. • grain. Весь хлеб уже убран. All the grain has been taken in already. □ Я себе на хлеб всегда заработаю. I'll always be able to make my own living. • *Хлеб да соль! Good appetite! • *Они там перебиваются с хлеба на квас. They have a tough time of it trying to keep body and soul together. • *Для него книги — хлеб насущный. He can't get along without books.

хлебный bread. Попробуйте нашего хлебного кваса! Try our bread kvass! □ хлебные продукты grain products. хлебный паёк bread ration. хлебный экспорт grain export. □ Здесь у нас хлебные амбары. Here is our granary.

хлебозавод (завод для механизированной выпечки хлеба) bread-baking plant.

хлебозаготовка (заготовка хлеба) collection for state grain stock pile.

хлебопоставка (поставка хлеба) grain delivery. Их колхоз первым выполнил план хлебопоставок. Their kolkhoz was the first to meet the quota for grain delivery.

хлебосольство hospitality.

хлев (/P -а, ов/). □ коровий хлев cowshed. овечий хлев sheephouse. свиной хлев pigsty, hogpen. хлопать (/pct: по- and хлопнуть/) to slam. Не хлопайте дверьми! Don't slam the doors! • to applaud. Мы долго ещё хлопали певцу. We applauded the, singer for a long time. □ хлопать глазами to blink. Он растерянно хлопал глазами. He blinked in confusion. □ *Он говорил, а мы только ушами хлопали. He spoke way over our heads.

хлопнуть (pct of хлопать) to slap. Он хлопнул товарища по плечу. He slapped his friend on the shoulder. • to bang. Она хлопнула рукой по столу и сказала: довольно! She banged the table with her hand and said, "That's enough!"

хлопок cotton.

хлопотать (-почу, -почет) to go to trouble. Он не за себя хлопочет, а за товарища. He's going to this trouble not for himself but for a friend. • to try hard. Я долго хлопотал о визе и, наконец, её получил. I tried hard to get a visa for a long time and finally got it. • to go to bother. Что вы всё хлопочете? Садитесь, поговорим немного. Why are you going to all that bother? Sit down and let's talk a bit.

хлопоты (хлопот, хлопотам P) trouble. Простите, я вам наделал столько хлопот! Forgive me for causing you so much trouble. □ *У меня и без него хлопот по горло. I've got my hands full without him.


text:
Translation:Mishnah/Seder Moed/Tractate Yoma/Chapter 6/8

Hebrew Text
אמרו לו לכהן גדול, הגיע שעיר למדבר.

ומנין היו יודעין שהגיע שעיר למדבר.

דרכיות היו עושין, ומניפין בסודרין ויודעין שהגיע שעיר למדבר.

אמר רבי יהודה, והלא סימן גדול היה להם, מירושלים ועד בית חדודו שלשה מילין.

הולכין מיל, וחוזרין מיל, ושוהין כדי מיל, ויודעין שהגיע שעיר למדבר.

רבי ישמעאל אומר, והלא סימן אחר היה להם, לשון של זהורית היה קשור על פתחו של היכל, וכשהגיע שעיר למדבר היה הלשון מלבין, שנאמר, (ישעיה א) אם יהיו חטאיכם כשנים כשלג ילבינו.

English Translation
 They said to the High Priest: "The goat has reached the wilderness." But how was it known that the goat had reached the wilderness? They would make towers [along the way], and raise signal flags so that it would be known that the goat had reached the wilderness.

Rabbi Yehudah said: And didn't they have an obvious way to tell [when it had reached the wilderness]? It is three miles from Jerusalem to Beit-Hadudo. [Those who accompanied the scapegoat to the first booth] had walked one mile [to the booth], and had returned one mile. They spent enough time [in the booth] for one to walk another mile. [Thus by the time they had returned to Jerusalem] it would be known that the goat had reached the wilderness.

Rabbi Ishmael said: But there was yet another way for them to tell. A strip of crimson cloth would be tied to the gate of the Temple, and when the goat had reached the wilderness, the strip would blanch, as it is written: “though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.” (Isa 1:18 JPS)

Explanation
משנה יומא ו ח


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 Shang is composed of 八 pa (see ) and 向 hsiang towards, as phonetic, and means to add, to esteem, to some extent, still, etc. It is now classed under radical 小 hsiao small.

Ch'in is composed of 力 li strength and a common phonetic.

Hsüeh see. [The idea to be conveyed is that if even the wisest men of old studied to improve themselves, much more should young people strive to do so.]

Chao is composed of 走 tsou to walk as radical, with 肖 hsiao like as phonetic. It means to hasten towards, but is here a surname standing for 趙普 Chao P'u, A.D. 916—992, a famous statesman who aided in founding the Sung dynasty.

Chung see. Here part of a title.

Ling is composed of an old word meaning to bring together, and 卩 (obsolete) meaning an officer's seal or tally, one half of which was kept by the sovereign for purposes of verification. It now means a command, honourable, etc., and is classed under radical 人 jen man. See also.

Tu see.

Lu was originally composed of a contraction of 自 as radical, with a contraction of an obsolete character meaning


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 pickled fish as phonetic, and meant stupid talk, dull, obtuse. It was the name of the State in which Confucius was born, and so came to be used in the exactly opposite sense of intellectual cultivation. It is not however in that sense, as Eitel and Zottoli wrongly suppose ("kept reading the Lu State's Discourses" and "studebat regni Lou sententiis"), that the word is here applied to Lun. By it is meant that particular copy of the Lun Yü which was recovered under the Han dynasty from the Lu State and became finally the standard text, as distinguished from the 齊 Ch'i copy, recovered from the State of that name.

Lun see. Here elliptical.

Pi is composed of 彳 a step with the left foot as radical, and 皮 p'i skin as phonetic. It means that, objective, as opposed to 此 tz'ǔ this, subjective.

Chi see.

Shih is composed of 人 jen man as radical, and 士 shih (which originally meant affairs, because all affairs begin with 一 i one and end with 十 shih ten) soldier, scholar, as phonetic. It is used in the sense of to hold office.

Hsüeh see.

Ch'ieh is composed of 几 chi a stool standing upon 一 i one, which here does duty for the ground, with two horizontal lines. It originally meant to set forth as a sacrifice.

Ch'in see.


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 P'i is composed of 手 shou hand as radical, with 皮 p'i skin as phonetic, and originally meant to grasp from the side. It now means to spread out, etc.

P'u is composed of 艸 ts'ao vegetation as radical, and 浦 p'u a reach of a river as phonetic.

Pien is composed of 糸 ssǔ silk as radical and 扁 pien as phonetic. It means to arrange in order, to compile, etc. [This line refers to 路温舒 Lu Wên-shu, a shepherd under the Han dynasty, who copied out on a sheet of plaited reeds, being too poor to buy the costly books of the period, portions of the Book of History.]

Hsiao is composed of 刀 tao knife as radical, with a common phonetic.

Chu see.

Chien is composed of 竹 chu bamboo as radical, with 間 chien a space as phonetic. It also means to abridge, terse, to choose, negligent, etc. [This line refers to 公孫弘 Kung-sun Hung, died B.C. 121, a swineherd who at the age of fifty borrowed the Spring and Autumn Annals and copied it out on bamboo tablets, subsequently rising to high office. Eitel entirely misses the meaning of these two lines. He translates, "Men like Lu Wên-shu split reeds and bamboo slips, or polished bamboo tablets to write on."]


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Pi see.

Wu was originally composed of 亡 wang to perish as radical, with 橆 wu abundant (now a synonym of 無) as phonetic. It is the negation of 有 yu, and is classed under radical 火 huo fire, as seen in combination at the bottom of a character.

Shu see.

Ch'ieh see.

Chih see.

Mien is composed of 力 li strength as radical, and 免 mien to avoid as phonetic. It originally meant strong, stiff, hard, etc.

T'ou is composed of 頁 yeh head, leaf, as radical, and 豆 tou a sacrificial vessel, beans, as phonetic.

Hsüan is composed of 心 hsin heart as radical, and 縣 hsien, which was the original form of this character but is now reserved for the sense of magistracy, magistrate, as phonetic, the radical heart being a late addition, to prevent confusion.

Liang see. [This line refers to 孫敬 Sun Ching, a scholar of the 2nd cent. A.D. He thus prevented himself from nodding over his books.]


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Chui is composed of 金 chin metal as radical, and 隹 chui birds as phonetic.

Tz'ŭ is composed of 刀 tao knife as radical, and 朿 tz'ŭ a thorn (not 束 shu to bind as in ) as phonetic. It has various extended meanings, such as to blame, to criticise.

Ku is composed of 肉 jou flesh as radical and 殳 shu an obsolete word as phonetic. [This line refers to a famous statesman named 蘇秦 Su Ch'in, who died B.C. 317. It was thus that in his youth he kept himself awake for study.]

Pi see.

Pu see.

Chiao see. [This line well illustrates the absurdity of attempting to deduce fixed rules of grammar from Chinese texts,—an attempt by the way which the Chinese themselves have never been guilty of making. To a European eye, the line can only mean "they did not teach," but to a Chinaman these three characters present three root ideas, the connected sense of which is determined by the logic of the occasion. Cf. lines,. Similar instances abound; e.g. 父母不孝 fu mu pu hsiao, which taken grammatically can only mean "If a man's father and mother are not filial," but which really means "If a man is not filial towards his father and mother," as proved by the context "what will worship of the gods avail?"]


text:
Translation:Mishnah/Seder Moed/Tractate Yoma/Chapter 6

Mishnah 1

Mishnah 2

Mishnah 3

Mishnah 4

Mishnah 5

Mishnah 6

Mishnah 7

Mishnah 8

משנה יומא ו


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Tzŭ see.

Ch'in see.

K'u is composed of 艸 ts'ao vegetation as radical, with 古 ku ancient, and is said to have originally meant the liquorice plant. Its modern sense is bitter and by extension toilsome, poverty-stricken; hence the imported word coolie has been written in Chinese 苦力 k'u li, poverty and strength.

Ju see. [Eitel again strangely translates by "perchance." Zottoli is also wrong with "sicut." His "quoad" under was much more to the point. The word is here used in an introductory sense.]

Nang has a portion of 束 shu to bind (lines, ) appearing as part of the old radical, and also a portion of 襄 hsiang as phonetic. It is now classed under radical 口 k'ou mouth.

Ying is composed of 虫 ch'ung insect as radical, with a common phonetic. [The reference is to 車引 Ch'ê Yin of the 4th cent. A.D., who was too poor to pay for a candle and adopted the above expedient. Eitel wrongly reads Kü Yin, being always ch'ê as a surname. Zottoli has 允 yün instead of 引 yin. Both occur, but the latter seems to be correct.]

Ju see.


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 Ying is composed of 日 jih sun as radical, with 央 yang middle as phonetic.

Hsüeh is composed of 雨 yü rain as radical, and a contraction of 彗 hui a broom as phonetic. [The reference is to 孫康 Sun K'ang of the 4th cent. A.D., who used to study in winter by the light reflected from snow.]

Chia see.

Sui is composed of 虫 ch'ung insect, its old radical, with 唯 wei to utter a cry as phonetic. Its original meaning was a creature like a chameleon, but larger. Now classed under radical 隹 chui birds.

P'in is composed of 貝 pei pearl-oyster, wealth, as radical, with 分 fên to divide, diminish, as phonetic. [Eitel has "For their families were indeed poor."]

Hsüeh see.

Pu see.

Cho is composed of 車 ch'ê cart as radical, and a common phonetic. It originally meant a petty repair to a cart; hence, to mend. Its modern and usual signification is to stop.

Ju see lines,.

Fu is composed of 人 jen man (not 刀 tao knife, see ) written


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 somewhat like its archaic form, over 貝 pei pearl-oyster, wealth, as radical; q.d. that which man relies upon, hence to rely upon, and later to bear on the back, to turn the back, to be ungrateful.

Hsin is composed of 艸 ts'ao vegetation as radical, with 新 hsin new as phonetic. It means firewood. [The reference is to 朱買臣 Chu Mai-ch'ên who died B.C. 116. He carried on his studies while engaged in work as a woodcutter.]

Ju see lines,.

Kua is composed of 手 shou hand as radical, with 卦 kua diagram as phonetic. Its original form was 挂, and it was said to mean to draw, a picture.

Chio is supposed to be a picture of an animal's horn. It further means angle, corner, and is also read and. [The reference is to 李密 Li Mi of the 3rd cent. A.D., who when riding his buffalo afield, read from one book and hung the others on the buffalo's horns.]

Shên see.

Sui see. Again Eitel has "indeed."

Lao is composed of 力 li strength as radical, and a contraction of 熒 jung or ying blazing as phonetic. It is explained as using strength to put out a fire, toilsome, laborious.


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 Yu is composed of 犬 ch'üan dog as radical, with 酋 chiu chief as phonetic. It originally meant a gorilla, and now has a host of meanings, such as yet, even, as, like, equal to, etc.

K'u see.

Cho is composed of 匕 pi spoon and 早 tsao early, but is now classed under radical 十 shih ten. [Eitel translates "They moreover took pains in studying at the same time," evidently reading 學 hsüeh for cho as above, a variant which does not occur in any good edition.]

Su is composed of 艸 ts'ao vegetation as radical, with 穌 su to gather as phonetic. It means a species of thyme, to revive, to come to life again, etc., but is here the surname of a scholar of the 11th cent. A.D. whose personal name was 洵 Hsün. Lao-ch'üan was his fancy name.

Lao see.

Ch'üan was originally a picture of water issuing forth and becoming a stream. It was itself a radical, and not, as now, resolvable into 白 pai white, with 水 shui water as radical.

Erh see.

Shih see.

Ch'i see.


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Shih see. The use of shih implies that there was a delay.

Fa is composed of 弓 kung bow, its old radical, and an obsolete phonetic. It is now classed under radical 癶 po back to back.

Fên is composed of 心 hsin heart as radical, and what is now a common phonetic for words read fên or p'ên. The latter however was originally read pi and meant ornamentation. It was composed of 貝 pei pearl-oyster as radical, with 卉 hui vegetation as phonetic.

Tu see.

Shu see.

Chi is composed of 竹 chu bamboo as radical, and a phonetic said to be a corruption of 借 chieh to borrow; q.d. borrowing bamboo in the sense of tablets to write upon, and so documents, records, register of the people, census, one's native place, etc.

Pi see.

Chi see.

Lao see.

Yu see.


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 Hui is composed of 心 hsin heart as radical, and 每 mei each, every, as phonetic.

Ch'ih is composed of the walking radical and 犀 hsi a rhinoceros as phonetic, and means to walk slowly, like a rhinoceros. Hence it has come to mean late in arriving. [Eitel and Père Zottoli both miss the point here. The former has "And that man, being already old, Yet repented of his dilatoriness." But the word lao here means late in life only as compared with the usual age for beginning, and yet fails to make sense, implying as it does surprise that being old he should still repent. The latter has "illum jam senescentem adhuc pænituit tarditatis." But even the Chinese who age early, do not begin to grow old at twenty-seven, and adhuc is as inaccurate as "yet." The only difficulty is with yu, which here means especially, as in the Book of History; see Legge's Chinese Classics, vol. III, Pt. I, p. 222, note 3.]

Erh was originally composed of 爻 yao crosswise, its modern radical, duplicated and read li, its old radical, with 冂 chiung border lands, and 尒 êrh a particle as phonetic. Its modern sense is as given, and it is also used for 而.

Hsiao see.

Shêng was supposed under its old form to be a picture of vegetation springing from the earth. Presenting the root idea of birth, production, it means equally well to be born and to give birth to.

I see.


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 Tsao is composed of 日 jih sun as radical, over a contraction of 甲 chia one of the cyclical characters, which refers to sprouting vegetation; hence the beginning of day, early.

Ssŭ see.

Jo see. It has here the same value as 如 ju in. [Père Zottoli is right this time with quoad, but Eitel is wrong again with "If a man like Liang Hao" and an apodosis which begins at !]

Liang see. Here a surname.

Hao is composed of 水 water as radical, often omitted, with 頁 yeh head and 景 ching bright, white. It is here the personal name of a scholar who was born A.D. 913 but only succeeded in gaining the highest degree in 985 when already seventy-two, after which he lived for twenty years. The author of the San Tzŭ Ching has added the extra ten years.

Pa see.

Shih see.

Erh see.

Tui was originally composed of 寸 ts'un inch, and an obsolete word meaning luxuriant, the old radical, over 口 k'ou a mouth.


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 It meant to answer questions, a test first applied to candidates for the highest degree by the fourth Emperor of the Han dynasty, B.C. 179—156. His Majesty however objected to the appearance of "mouth" in the character, on the ground that replies should not be too long-winded, and he accordingly substituted 士 shih scholar, with which the word has been written ever since. [Père Zottoli makes a grave mistake in translating the line "coram augusta aula." He has apparently been misled by the later senses of tui, namely opposite to, in the presence of.]

Ta see.

T'ing is the audience-chamber, the Court, the hall in which the final examination was held.

K'uei is composed of 斗 tou a ladle or dipper as radical, with 鬼 kuei disembodied spirits as phonetic. It originally meant a soup-ladle. How it came to mean chief, eminent, etc., is difficult to say,

To is composed of 夕 hsi evening duplicated, and means reiterated, one upon another. Evening is said to have been chosen because evenings come one after another in succession; hence many.

Shih see.

Pi see.

Wan is composed of 日 as radical, with 免  as phonetic, 既  is another reading.

Ch'êng see.


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Chung is composed of three 人 jen men, three persons constituting a crowd according to Chinese law, with 目 mu eye on its side as radical.

Ch'êng see.

I is composed of 畀 pi to give, combined with 廾 kung the hands folded. It originally meant to divide, and is now classed under radical 田 t'ien fields.

Erh see.

Hsiao see.

Shêng see.

I see.

Li is composed of 大 ta great and 一 i a line representing the ground, q.d. a great man taking up his stand. It originally meant to stand, and so to make to stand, to raise.

Chih was originally composed of 心 hsin heart as radical, with 之 chih to reach as phonetic, and was explained as that which the heart (= mind) reaches, will, purpose, determination, etc. The words "to work," necessary to make the translation intelligible, are sufficiently implied by chih.


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Jung is composed of 玉 yu jade as radical, with a common phonetic (lines, ), and means bright, lustrous. It was the personal name of 祖瑩 Tsu Jung, 6th cent. A.D., a precocious youth who at the age of eight 能通詩書 nêng t'ung shih shu had mastered not only the Odes but also the Book of History. Also read.

Pa see.

Sui see.

Nêng see.

Yung is another form of 詠 in.

Shih see. [It is very tempting to render this line by "could recite Odes" as has been done by Bridgman and others; but yung shih is specially used as translated above, and this meaning is adopted in the commentary of Ho Hsing-ssŭ. The "humming over" of lines of verse is moreover common to all poets in China. Eitel has "Was able to make rhymes and recite poetry" which cannot under any circumstances be right.]

Pi is composed of 水 shui water as radical, with 必 pi must (not 心 hsin heart with a dash across it, but 八 pa to divide and 弋 i a stake) as phonetic. It is here the personal name of


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 李泌 Li Pi, A.D. 722—789, a famous scholar and bibliophile.

Ch'i see.

Sui see.

Nêng see.

Fu is composed of 貝 pei pearl-oyster as radical, with 武 wu martial as phonetic. It originally meant to collect, and then came to mean to spread out, and is also the name of an irregular kind of metrical composition. It here refers to a short epigram composed impromptu, at the command of the Emperor, on the characteristics of the game of 圍碁 wei-ch'i in which his Majesty was indulging.

Ch'i is composed of 石 shih stone as radical, with 其 ch'i that as phonetic, and stands for wei ch'i or the game of war. [Père Zottoli renders fu by "explanare," which would be unsatisfactory but for his accompanying note. Eitel has "Was able to present an essay written on the spot when beholding a game of chess." What he presented was a four-line epigram, based upon the squareness of the board, the roundness of the pips with which the game is played, their movements when alive, their quiescence when dead.]

Pi see.

Ying is composed of 禾 ho grain as radical, with 頃 ch'ing the head awry, a land measure of about 15 acres, just now, etc., as phonetic. It originally meant the sharp tip of an ear of grain.


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 It is often written 頴 and is classed under radical 頁 yeh head.

Wu is composed of 心 hsin heart as radical, with 吾 wu I as phonetic.

Jen see.

Ch'êng see.

Ch'i is composed of 大 ta great as radical, and k'o can, and has been explained as that which has no match. It is often wrongly written 竒.

Erh see.

Yu see.

Hsüeh see.

Tang see.

Hsiao is composed of 攴 p'u to tap as radical, with 交 chiao to blend, to hand over, as phonetic. It originally meant to be like, to resemble.

Chih see.

Ts'ai is composed of 艸 ts'ao vegetation as radical, and 祭 to sacrifice. It is a common surname.


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 Wên see.

Chi is composed of 女 nü woman as radical and an obsolete character which must not be confounded with 臣 ch'ên. It was the name of a river where the Yellow Emperor was born, and was adopted by him as his surname. [Wên-chi is the personal name of 蔡琰 Ts'ai Yen, daughter of a famous statesman, 2nd and 3rd cent. A.D.]

Nêng see.

Pien is composed of two 辛 hsin acrid, which formed an old radical read pien, meaning two guilty persons incriminating one another, with a dot and a line between, and originally meant to decide, hence to discriminate.

Ch'in is composed of two 玉 yü jade, with the dots left out, as radical, and 今 chin present, now, as phonetic. At first the ch'in had only five strings, afterwards seven. [This young lady, who was a skilled musician, was listening to her father playing, when a cat in the room caught a mouse. Instantly she detected a timbre of slaughter in the tones of the instrument, and foretold disaster to her father, which shortly came to pass. Eitel misses the point with "Who was able to distinguish the tone of each string on the lute."]

Hsieh is composed of 言 yen words as radical and 射 shê to shoot with a bow as phonetic. It means to thank, etc., but is here a surname.


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 Tao see.

Yün is composed of 韋 wei hides, leather, as radical, and a common phonetic of yün or wên value. [Hsieh Tao-yün was the niece of a famous statesman of the 4th cent. A.D., and a clever poetess.]

Nêng see.

Yung see.

Yin is composed of 口 k'ou mouth as radical and 今 chin present, now, as phonetic. [Yung yin, like yung shih in, comes to mean "compose poetry" from the habit which Chinese students have of humming over their efforts at verse in a sing-song voice during the process of composition. Eitel is again in error with "Was able to recite poetry and make rhymes," which differs from his rendering of only in the transposition of words.]

Pi see.

Nü under its old form was supposed to be the picture of a woman.

Tzŭ see. [Eitel translates "Now these, though females and children" which gives quite a false idea of the syntax of the line. See .]

Ch'ieh see.

Ts'ung is composed of 耳 êrh ear as radical, and a common


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 phonetic composed of 心 hsin heart or mind below a picture of a window and signifying fluttered, hurried.

Min is composed of 攴 p'u to tap as radical and 每 mei which originally meant luxuriant vegetation and now means each, every.

Erh see.

Nan is composed of 田 t'ien fields as radical and li strength; q.d. he who uses strength in the fields, a man.

Tzŭ see. [This line has obvious reference to, and the 子 tzŭ has the same value in each.]

Tang see.

Tzŭ see.

Ching is composed of 言 yen words as radical, with 敬 ching to respect as phonetic. It is also written 儆. [Eitel translates these lines by "How much more then ye, male children, ought ye, whilst young, to accomplish." No such words as "young" or "accomplish" are found in any good edition.]

T'ang see.

Liu means to slay, but is here a surname. It does not occur in the Shuo Wên, though another form of it has been suspected under radical 金 chin metal. It is now classed under radical 刀 tao knife.


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 Yen is composed of 日 jih sun as raidical and 安 an peace as phonetic. It means a bright sky, late, but is here the personal name of a famous statesman. [Eitel wrongly reads it "Ngan."]

Fang see.

Ch'i see.

Sui see. [Liu Yen was a famous scholar and statesman who died A.D. 780. He attracted the notice of the Emperor Ming Huang of the T'ang dynasty, and is said to have been actually advanced as below.]

Chü is composed of 與 yü and 丰 fêng elegant. It is now usually written as above, and is classed under radical 臼 chiu a mortar.

Shên is composed of 示 shih divine manifestation as radical, with 申 shên to extend, to state, as phonetic. It has been adopted by certain denominations of Protestant missionaries in China an equivalent for "God," in opposition to the term 上帝 Shang Ti of other Protestants, and to 天主 T'ien Chu Heaven's Ruler  of the Roman Catholics.

T'ung is composed of what is apparently 立 li to stand as radical, but is really a corruption of an obsolete word meaning guilt with a corruption of 重 chung heavy (not 里 li a village) phonetic. It originally meant a male slave.


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Tso see. It here means to do the duties of, to act as.

Chêng is composed of 止 chih to stop as radical, and 一 i one. It is explained as stopping at the boundary; hence right, proper, not awry, etc.

Tzŭ see title. [Corrector of Texts was an office in the Han-lin College or National Academy of leading scholars.]

Pi see.

Sui see. Also read.

Yu see.

Shên see.

I is classed under radical 己 chi self, from which it differs almost imperceptibly, and means to cease, done, finished, very, excessively, etc. The Shuo Wên has no record of its development.

Shih see.

Erh see.

Yu see.

Hsüeh see.


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Mien see.

Erh see.

Chih is composed of 至 chih as radical and phonetic, and 攴 p'u to tap (obsolete). It means to cause to go to, to send, etc.

Yu see.

Wei see.

Chê see.

I is supposed to have been a picture of a man's arms and armpits and meant to gather up as though putting under the arms. It thus came to mean also, even, however, then, etc.

Jo see.

Shih is composed of 日 jih the sun as radical and phonetic, and a corruption of 正 chêng. It denotes formal existence, subjective, positive, absolute, that which is right, etc. [Eitel renders these lines "For being possessed of activity, or rather that which constitutes it, Is also sure to produce results like these."]

Ch'üan see.


text:
The New International Encyclopædia/Free-Soil Party, The

FREE-SOIL PARTY,. The name of a political party in the United States, which was formed in 1848, and became merged in the Republican Party in 1856. The activity of the ../Abolitionists/ (q.v.) throughout the decade of the thirties, the energetic though indirect championing of the equal rights of all men by conservative leaders, such as John Quincy Adams, and the controversy over the extension of slavery in connection with the admission of Texas, brought the question of the further extension or the restriction of slavery once more into the foreground in 1844, although both of the existing parties, Democrats and Whigs, virtually refused to recognize the existence of any such question. Within the Northern wing of each party there arose, therefore, groups of workers, such as that led by S. P. Chase in Ohio, who aimed to commit their party to the principle of opposition to the further extension of slavery in the national Territories. The issue was forced by the introduction, in the House of Representatives, of the so-called ‘../Wilmot Proviso/’ (q.v.) in 1846 by David Wilmot, a Democratic member from Pennsylvania, as an amendment to a bill in Congress making an appropriation to negotiate peace with Mexico. The proviso passed the House, but failed in the Senate. Particularly in Massachusetts was a vigorous effort made to make the Whig Party a free-soil party, and the bitter contest between the ‘Conscience’ Whigs and the ‘Cotton’ Whigs enforced upon the former the fact that for them there was no place within their old party, and that in order to establish their principle, they must found a party whose dominant purpose

should be opposition to slavery extension. The necessity for this was still further emphasized by the refusal of both national conventions of 1848 to indorse the principle of the Wilmot Proviso; and so in August of 1848 there met at Buffalo the first national convention which stood for this principle, and which comprised in its membership the ‘Barnburner’ Democrats of New York, who had bolted their national convention, members of the former ../Liberty Party/ (q.v.) under the leadership of Chase, and the ‘Conscience’ Whigs of Massachusetts, led by Charles Francis Adams and Charles Sumner. By this convention Van Buren and Adams were named as the national ticket, and resolutions were adopted which concluded: “That we inscribe on our banner ‘Free Soil, Free Speech, Free Labor, and Free Men,’ and under it will fight on and fight ever, until a triumphant victory shall reward our exertions.” Although the ticket received no electoral vote, and only 291,263 popular votes (sufficient to turn the scale in favor of Zachary Taylor as against Lewis Cass), the party secured such local advantages that it was able to send Chase to the Senate in 1849, and Sumner in 1851. On the other hand, the alliance with the ‘Barnburners’ was only temporary, and in the election of 1852 the Free-Soil candidate, John P. Hale of New Hampshire, received only 157,685 votes. In that year many Northerners were reconciled to their original parties by the ‘finality’ planks, and by the hope of thus preventing any further discussion of slavery extension. When this hope was proved to be ill-founded, by the Kansas-Nebraska struggle, old party lines were broken, and the principles of the Free-Soil Party were in large part adopted by the newly formed Republican Party. See ; .


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The New International Encyclopædia/Garrison, William Lloyd

GAR'RISON, (1805-79). The leader of the radical Abolitionists in the anti-slavery struggle in the United States. He was born at Newburyport, Mass., December 10, 1805. As an apprentice in the Newburyport Herald office (1818-25) he became an expert printer, and, while yet a boy, foreman, and contributor to that and other newspapers; and in 1826 was editor of the Newburyport Free Press. Soon afterwards, as a journeyman in Boston, he met and was deeply influenced by Benjamin Lundy (q.v.), a pioneer Abolitionist. After a year spent in editing the National Philanthropist, a Boston temperance paper, and the Journal of the Times, at Bennington, Vt., he joined Lundy at Baltimore, in September, 1829, in conducting the Genius of Universal Emancipation. The views of the two associates differed widely, for Lundy favored gradual abolition and colonization, which Garrison opposed. This phase of activity was short-lived, for editorials urging immediate emancipation presently repelled subscribers. The

mind, however, long indifferent to the evils of slavery, began to be aroused, though the agitation found foes more readily than friends. In April, 1830, Garrison was convicted of libel. After seven weeks in jail his fine was paid by Arthur Tappan, of New York, and the reformer turned to lecturing in Northern cities with a vehemence and fire not previously brought to this task. From this time dates the birth of a public sentiment which was to make slow headway against difficulties and opposition, and finally to triumph through a civil war.

In January, 1831, appeared in Boston the Liberator, a small sheet, soon to be enlarged and conducted weekly by Garrison till the end of 1865. The first number gave its keynote: “I will be as harsh as truth, and as uncompromising as justice. On this subject I do not wish to think, or speak, or write with moderation.” Such a tone compelled attention, and the editor was widely denounced as a ‘wild enthusiast,’ as a ‘fanatic,’ and as a ‘public enemy.’ Apathy gave place to excitement, in the North as well as in the South. Hundreds of letters threatened Garrison's life; in December, 1831, Georgia offered $5000 for his arrest and prosecution, and on October 21, 1835, a mob, led or incited by reputable Bostonians, broke up one of his meetings, and dragged him through the streets until he was rescued with difficulty by the police, who placed him in jail to insure his safety. In January, 1832, Garrison, with eleven associates, founded the New England Anti-Slavery Society, the parent of similar organizations. In this year he published Thoughts on African Colonization, denouncing that futile scheme of the moderate opponents of slavery. In 1833 he went to England to confer with the British emancipators, and on his return supplied a platform for the American Anti-Slavery Society, founded in December of that year in Philadelphia. Of this he was president from 1843 to 1865. He was again in England in 1840 and 1846. Meanwhile the American Abolitionists divided. The moderate wing, which favored political action and objected to participation of women in their meetings, parted from their former comrades in 1840, and contributed to form the Liberty and Free-Soil parties. The extremists, who obtained or soon gained control of the societies, were more logical in disregarding the distinction of sex no less than that of color, and more ‘thorough’ in disowning a Government which acknowledged and protected ‘the sin’ of human bondage. In 1840 Garrison denounced the United States Constitution, to the horror of most, as “a covenant with death and an agreement with hell.” He hailed the secession of South Carolina and the guns fired on Fort Sumter as the end of ‘the pro-slavery Union.’ Many wrought with him in urging the President to recognize the situation as it was. With the Proclamation of Emancipation their triumph came, and with the end of the war their leader's occupation was gone. With other eminent guests of the Government he saw the flag replaced over Sumter. No longer a lonely protagonist, his age was provided for in 1868 by a ‘national testimonial,’ through admirers of his altruistic labors, and his last years were spent in less arduous journalistic and reforming services, with honor at home and abroad. He died in New York, May 24, 1879. Of his Sonnets and Other Poems (1843), some had

been penciled on the walls of his Baltimore cell in 1830. Selections from his writings and speeches appeared in 1852. Consult: The exhaustive biography by his sons, W. P. and F. J. Garrison, William Lloyd Garrison, 1805-79: the Story of His Life Told by His Children (4 vols., New York, 1885-89), and an essay by Goldwin Smith, The Moral Crusader, William Lloyd Garrison (New York, 1892).


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The New International Encyclopædia/Garter-snake

GARTER-SNAKE (so-called from its color-stripes). An elastic name given in North America to any of various small snakes, but properly applied to striped species of the genus Eutænia, which includes those most often seen of all our serpents. The genus is widespread, and contains, according to Cope, twenty-four species north of the Isthmus of Panama. Several of these are very slender, mainly green with lighter stripes, and are popularly distinguished as ribbon-snakes (q.v.). One Oregon species is black, and some semi-tropical species have the stripes broken so as to form series of spots or cross-bars. The best-known species is the ordinary garter-snake (Eutænia sirtalis), which is distributed over the whole United States, Southern Canada, and the lowlands of Mexico and Guatemala. Throughout this large area it presents a wide series of variations which have been distinguished by Cope, Annual Report of the United States

Museum (Washington, 1898), as eleven sub-species, but his distinctions are difficult to follow.

The length of the garter-snake when fairly grown is about three feet, of which from one-fourth to one-fifth belongs to the tail. As a species it is the most widely distributed and most numerous in individuals of any of our serpents, except in the Western arid regions. This is due to its extreme fecundity, to its agility and ingenuity in pursuit of food or in escape from danger, and to its willingness to fight off assailants. It is to be found in all sorts of situations, but is partial to grassy meadows and to the borders of streams, where the frogs, toads, fish, mice, and shrews upon which it mainly feeds are numerous; and it takes to water willingly and swims well. Some other species of the genus are almost habitually water-snakes. All garter-snakes are able to climb well, wriggling easily up a rough tree-trunk, a wall of brick, or of rough boards, and they search the bushes for eggs and young birds in the spring, but rarely climb high. They are bold in coming about gardens and village streets, but enter cellars, dairies, and chicken-houses less often than do some larger serpents, such as the milk-snake. All garter-snakes retain the eggs in the oviduct of the mother until they hatch and the embryos have reached a length of 5½ to 7 inches, when they are extruded, from 25 to 75 being produced (late in summer) by a single female; but when so many are born some will be small or even confined within the egg-covering when pressed from the vent. These young are able at once to take care of themselves, and will struggle vigorously for earthworms, etc. They remain together, and are watched and protected by the mother, who will brave formidable perils in her anxiety for their welfare. It has been asserted repeatedly by credible witnesses that she receives them into her mouth and throat for temporary refuge from danger, whence they emerge as soon as possible. The courage and pugnacity of this snake are familiar facts; it is the only one of our common snakes that will ever come toward a man with threatening demeanor when attacked. Its bite is quite harmless so far as poison is concerned, but its strength and weasel-like courage make it a successful antagonist of many animals whose size would seem to give them immunity. It is itself, however, the favorite prey of the blacksnake, copperhead, and of many reptile-hunting birds and mammals. On the approach of cold weather these snakes seek some opening in the ground, creep as far in as practicable, and become dormant, emerging, however, rather earlier in the spring than most other serpents. In the West the burrows of ground-squirrels, badgers, etc., are favorite hibernacula; and in these retreats great numbers of the snakes often gather and entangle themselves into a ball of sleeping serpents — a practice induced, probably, by sexual impulses, as well as by a desire for mutual comfort.

In addition to the common and variable garter-snake (Eutænia sirtalis) there occurs numerously in the Eastern United States the ribbon-snake (q.v.). Florida has a local species (Eutænia Saekenii); and the Mississippi Valley and plains region possess a local species (Eutænia redix), which is peculiar in its fondness for water and a fish diet. In the central region and

on the Pacific Coast is found another species (Eutænia elegans), which exhibits many variations of color, and has habits similar to the Eastern form. Finally, many species belong to Mexico and Central America. See.


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The New International Encyclopædia/Garth, Caleb

GARTH,. A character in George Eliot's novel Middlemarch, a man of great physical strength and distinguished for his integrity and shrewdness, probably drawn from Robert Evans, the author's father.


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title: User talk:79.97.159.15


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The New International Encyclopædia/Garth, Samuel

GARTH, Sir (1661-1719). An English physician and poet. He was born at Bowland Forest, Yorkshire, in 1661, was educated at Peterhouse, Cambridge, and studied medicine at Leyden. Obtaining the degree of M.D. from Cambridge in 1691, he settled in London, where he was elected a fellow of the College of Physicians (1693), and was soon recognized as a wit and conversationalist. He was knighted in 1714, and appointed physician-in-ordinary to George I. and physician-general to the army. He died January 18, 1719. Garth gained deserved fame in his own time for a satirical poem entitled “The Dispensary” (1699), in which he ridiculed those physicians who opposed his plan for establishing a free dispensary for poor people. He also published “Claremont” (1715), a descriptive poem in imitation of Denham's “Cooper's Hill,” and two years later contributed to a translation of Ovid's Metamorphoses. He was much admired by Pope and others. His verse is smooth but monotonous. Consult the sketch of Garth in Johnson's Lives of the Poets (London, 1854), and Chalmers, Works of the English Poets, vol. ix. (London, 1810).


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The New International Encyclopædia/Gärtner, Friedrich

GÄRTNER, gĕrt'nẽr, (1824—). A German architectural painter, born in Munich, the son of the architect Friedrich von Gärtner, with whom he went to Athens in 1840. After his return he studied at the Academy and under Simonsen, of Copenhagen, then in Paris (1846) under Claude Jacquand; visited Spain and Morocco in 1848, lived again in Paris, in 1851-57, and settled in Munich, where two of his paintings, “Interior of a Moorish House” and “Court of a Monastery by Moonlight” (1846), are in the New Pinakothek.


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The New International Encyclopædia/Gärtner, Friedrich von

GÄRTNER, gĕrt'nẽr, (1792-1847). A distinguished German architect, born at Coblenz. His father, also an architect, removed in 1804 to Munich, where young Gärtner received his first education in architecture. To complete that education, he went in 1812 to Paris, where he studied under Percier, and in 1814 to Italy, where he spent four years in the earnest study of antiquities. The fruits of this labor appeared in 1819 in some views accompanied by descriptions of the principal monuments of Sicily (Ansichten der am meisten erhaltenen Monumente Siciliens). After a visit to England he was called, in 1820, to the chair of architecture in the Academy of Munich. With this appointment began his work as a practical architect. Many of the architectural masterpieces of Munich, and various other buildings throughout Germany, as well as the new royal palace at Athens (1836), are built after his plans. Among his Munich buildings are the Ludwigskirche, the Feldherrn-Halle, the Library, University, and the Wittelsbacher Palace (1831-44). In the style of his works, which have all a common impress, Gärtner represents the Renaissance

of mediæval architecture in its Romanesque form. It was thus peculiarly appropriate that he should have charge of the restoration of the mediæval cathedrals of Speier, Regensburg, and Bamberg. Gärtner became head Government surveyor of buildings and director of the Academy of Arts in Munich.


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The New International Encyclopædia/Gärtner, Heinrich

GÄRTNER, (1828—). A German landscape painter, born at Neustrelitz. He was a pupil of F. W. Schirmer in Berlin, and of Ludwig Richter in Dresden, whence he went to Rome to study the old masters, and there was also much influenced by Cornelius. He became favorably known after his return to Germany, through several decorative cycles, executed in private houses and villas, and was commissioned to paint some of the mural decorations in the new Court Theatre at Dresden, and after that the encaustic paintings in the Hall of Sculptures in the Leipzig Museum (1879). Three great landscape compositions by him (1883-85) adorn the staircase of the Agricultural Museum in Berlin. Of his oil paintings there is a “Landscape with the Return of the Prodigal Son” in the Leipzig Museum, and one with “Adam, Eve, Cain, and Abel” in the Dresden Gallery.


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The New International Encyclopædia/Gärtner, Joseph

GÄRTNER, (1732-91). A German botanist. He was born at Kalw (Württemberg), studied at Tübingen and Göttingen, and after extensive travel was, in 1761, appointed professor of anatomy at the former university. From 1768 to 1770 he was professor of natural history and director of the botanical garden and the natural history collection at the University of Saint Petersburg. His most important work is De Fructibus et Seminibus Plantarum (1788-91), which, by its minutely accurate descriptions, comprising a thousand and more species, introduced a new era in plant morphology. The scientific value of the book was much increased by the addition of 180 copper-plate engravings.


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The New International Encyclopædia/Gartsherrie

GARTSHER'RIE. A former village in Lanarkshire, Scotland, on the Caledonian Railway, two and one-half miles west-northwest of Airdrie (Map: Scotland, D 4). In 1871 it had 2000 inhabitants. The establishment of extensive iron-works, noted for the quality of their product, developed a prosperous town, which was incorporated with ../Coatbridge/ (q.v.) in 1885.


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The New International Encyclopædia/Garve, Christian

GARVE, gär've, (1742-98). A German philosopher. He was born at Breslau, studied at the universities of Frankfort-on-the-Oder and Halle, in 1769 succeeded Gellert as professor of philosophy at Leipzig, but in 1772 was obliged by ill health to retire. His writings did much toward the popularization of philosophy in Germany. His work was highly valued by Kant, and by Frederick II., who bestowed upon him a pension of 200 thalers and requested him to prepare a translation (1783; 6th ed. 1819) of Cicero's De Officiis. Garve eulogized the King in the Fragmente zur Schilderung des Geistes, Charakters and der Regierung Friedrichs II. (1798). Among his further publications are a collection of essays, Ueber verschiedene Gegenstände aus der Moral, der Litteratur und dem gesellschaftlichen Leben (1792-1802), and translations (1798-1801, 1799-1802) of the Ἠθικά and Πολιτικά of Aristotle.


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410 20.25 × .0034 equals .06885, displacement in gallons of plunger rod.

2.2032 less .06885 equals 2.13435 gallons, net displacement per revolution.

2.13435 × 300 equals 640 gallons, capacity of pump.


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224 (e) Large floor areas should be subdivided by fireproof partitions or brick walls.

The above are not counsels of perfection and are well within the reach of those having the safety of their fellow-creatures at heart.


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290 construction is faulty and that the architects of three centuries ago neglected to consider fire risks, still even so, it is an error to give up the battle as lost before firing a shot.


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Rh figure, taking into consideration the small size of the town and the relatively minor importance of its financial values. After such a recitation, who shall say that personally, financially or structurally, fire does not constitute one of the greatest perils extant?


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332 discussing fire strategy; all he has hoped to do has been to point out some of the situations which develop at fires, and to impress upon those responsible that their minds should act quickly and that all contingencies should be met with promptitude.


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108 writer is indebted for many illuminating facts used in this chapter. It will at least be conceded by all concerned that the introduction of legislation to assist the insurance companies in their laudable efforts by "making the punishment fit the crime" and thoroughly frightening the firebug by the penalties awaiting him, would be a distinct step in the right direction.


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346 of the individual, "burning money." Finding money for the provision of armaments, which may never be used, is often decried as hideous waste, though there is something tangible to show for the expenditure, what then can be said in defence of a loss to every man, woman and child in the United States of over two dollars per annum, with a visible result only of charred ruins and possible suffering?


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 ACKNOWLEDGMENTS


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184 in this fashion, one of the guests rang and complained of a water pipe located just above his bed, which had burst suddenly and awakened him from his beauty sleep. His indignation was unbounded and in the morning he demanded an apology from the manager, which was smilingly forthcoming. But that individual did not think it necessary to explain to the irate guest that the room above his (an unoccupied one) had caught fire and that the lives of some five hundred guests had been quietly and quickly saved by an inconspicuous "sprinkler."


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User talk:67.183.61.125

Beeswaxcandle (talk) 04:32, 4 June 2012 (UTC)

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Mexicans had been routed, and for over a week matters went along quietly in the vicinity of Gonzales; that is, there was no further righting. Meetings there were without number, and young and old began to drill and to talk of nothing but military matters.

"Will you join the army, father?" asked Dan, when, two days after the fight, he and his parent returned to the ranch home.

"I do not see how I can avoid it," answered Mr. Radbury. "Many of the neighbours are going, and it might appear cowardly to hang back. Besides, I must say that, after long thought, I have come to the conclusion that there is nothing for us to do but to fight for our rights."

"Hurrah! I knew you would say that," cried Dan. "We must be free by all means, and then perhaps some day we'll become joined to the United States."

"That is for after consideration," smiled Mr.

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106 Radbury, but the thought had often crossed his own mind.

Ralph and the negro were anxious to hear the particulars of what had occurred, and the boy listened to his brother's tale in open-mouthed amazement.

"A real battle! Oh, Dan, how I wish I had been there!"

"Well, to tell the truth, it was rather one-sided. The Mexicans did not stand up in front of us long."

"And what are they going to do next?"

"Nobody knows. But there will be war, beyond a doubt."

"Oh, yes, I suppose General Santa Anna will be as mad as a hornet when he hears of the affair. And all over an old brass cannon, too!" And Ralph gave a laugh.

Matters were going along smoothly at the ranch, for Pompey was a faithful worker and had dropped into the routine without an effort. Mr. Radbury was glad that he had come, for he felt that he wanted a man around, in case the coming war carried him a distance from home.

As intimated, the fight at Gonzales became the talk of all Texas, and, the day after the contest, the committee organised at San Felipe issued a statement and called upon each man in Texas to decide for himself whether or not he would submit

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Rh to the destruction of his rights and liberties by the central government of Mexico, and stating that the war had begun.

While meetings were going on in a dozen places or more, and frontiersmen and settlers were hurrying to the scene of action, a force of about forty men, under the leadership of Captain Collingsworth, gathered for the purpose of capturing Goliad, a small town on the lower San Antonio River. The river was gained on the night of October 9th, and while scouts were out reconnoitring, the brave little band was joined by Colonel Ben Milam, an old Texan empresario, who had been confined for political reasons in the jail at Mon terey. Of this gallant man we will hear more later.

Finding the coast clear, the band entered the town, and silently made their way to the quarters of Lieutenant-Colonel Sandoval, the commandant. They were less than a hundred feet from the garrison when a sentry discovered them and gave the alarm. The sentry was shot down on the spot, and then the door was splintered to kindling-wood with axes, and the Texans poured into the building, and the commandant was made a prisoner. There was great surprise for several minutes, but the Mexican soldiers had been taken off their guard, and could offer little resistance. Twenty-five were captured, and the rest escaped in the

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108 darkness. By this quick movement the Texans gained a quantity of valuable army stores, horses, three pieces of artillery, and five hundred guns and pistols.

As Gonzales had been the starting-point of the war, it now became the general centre for the gathering Texan army, and by the middle of October there were gathered there between three and four hundred men who were willing and anxious to serve their country. By common consent Austin was appointed chief in command, with the title of general. The volunteers, as they were called, were formed into a regiment, with John H. Moore as colonel. Old Colonel Milam, who had just arrived from Goliad, was made chief of a band of scouts,—men who did valiant service from the beginning to the end of the war.

It was to this regiment that Mr. Radbury became attached, and Dan and Ralph rode down to Gonzales to see their parent join. As Mr. Radbury was a veteran of the war of 1812, he was given the position of a lieutenant. Drilling went on constantly, and the little regiment was gotten into the best condition that the means at hand afforded. In the meantime other volunteers poured in daily.

At first the Texans had thought to act only on the defensive, but, as the days slipped by, the war spirit grew on the settlers, and they said they

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Rh wanted the thing "over and done with," that they might return to their homes and prepare for the winter. It was then decided to march toward San Antonio, to see if the Mexicans would come out of the stronghold to do them battle.

"Good-bye, boys," said Mr. Radbury, when the order was passed around to prepare for the march. "It may be some time before I see you again."

"I wish I could go," answered Dan, pleadingly.

"Your time may come, Dan. But for the present I think we have enough men for this expedition. I think you and Ralph will have enough to do around the ranch, with me absent."

"But if I hear you are in trouble, father, I shall come on at once," went on Dan, and from this decision his parent could not dissuade him.

The troops were soon on the way, Dan and Ralph riding several miles with their parent. Then, at the top of the hill, they separated. But the boys remained on the hill until the soldiers were lost to sight in the distance on the dusty plain below.

"Good-bye, and may success go with them!" cried Ralph, half sadly. "I do hope father comes back safe and sound."

"If he doesn't, I shall take his place in the ranks," replied Dan, quickly. "But come, we must be getting home now, or Pompey will be anxious about us."

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110 "Here comes a horseman, riding like the wind," came from the younger Radbury, a moment later. "I declare, it's Poke Stover!"

"Hullo, boys!" cried the old frontiersman, as he came up. "What are ye a-doin here?"

"We just saw the troops off for San Antonio," answered Dan.

"Gone this way?"

"Yes."

"When?"

"An hour ago. See that black line over yonder? That's our army."

"Whoopee! I was afraid I'd be too late. Good bye. We are bound to bring them greasers to terms this trip!" And, with a wave of his sombrero, Poke Stover rode off as rapidly as he had come.

"He'll be a whole company in himself," was Ralph's comment. "He doesn't think any more of a Mexican soldier than he does of a fly, to bother him."

They were soon on the way to Gonzales, where they loaded their ponies with stores for the ranch. This accomplished, they set on up the river, hoping to reach the ranch home by night.

In those days the banks of the Guadalupe River were altogether different from to-day. Where numerous settlements now exist were then immense belts of timber, with here and

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Rh there a burn, or a stretch of thorns and entangling vines. In some spots the banks were steep and rocky as to-day, and these rocks were the homes of numerous wild animals, including the fierce Texan wolf, the puma, the jaguar, the wild cat, and the black bear. The stream was full of fish, the best of which was the black bass, which, I believe, still holds its own in many Texan waters.

As the boys passed along the narrow wagon trail, which their father and other pioneers had blazed for themselves, they kept their eyes on the alert for any wild beasts that might appear, having no desire to let a fierce and hungry wolf pounce down suddenly upon themselves or their steeds, or a black bear stalk out to embrace them. Their packs lay behind them, and they held their guns on the saddle in front.

They were thus passing through the largest of the timber belts when the howl of a wolf reached their ears. It was immediately answered by a similar howl from another wolf. Both came from directly in front.

"Hullo! a wolf—two wolves!" cried Ralph, as he brought his pony to a halt. "I don't like that much."

"Is your gun all right?" came quickly from his brother.

"Yes."

The two lads remained motionless in the saddle

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112 for several minutes, listening. No other howl reached their ears, and the only sounds were that of the rushing stream as it tumbled over some rocks, and the cries of the night birds and the humming of the insects.

"Let us set up a yell," suggested Dan. "That may scare them off."

They called out at the top of their lungs several times. One distant howl answered them, then all became as silent as before.

"We may as well go on," said the older brother. "We'll be as safe moving as standing still. But keep your eyes peeled, Ralph."

They moved on slowly, with eyes turned to the right and the left, and keeping as far as possible from the brushwood and the low-hanging boughs of the trees. The mustangs seemed to realise that all was not right, and pricked up their ears and smelled the air.

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" George! Something is wrong now!"

It was Dan who uttered the words, as he again drew rein, followed by Ralph. They had passed along a distance of less than quarter of a mile, and the end of the forest was still a goodly distance ahead.

A fierce howling had arisen, followed by a snarling and a snapping which caused the hearts of both boys to beat violently. The mustangs trembled, and acted as if they wished to turn and run.

"It's a wildcat or a painter, or something, and he's got into a fight with the wolves," continued Dan, as he strained his ears to catch the sounds of the encounter. "They are having a lively tussle, aren't they?"

"Let them fight it out," answered Ralph, with something of a shudder. "I hope they all kill each other, too," he added.

The howling and snapping and snarling continued for several minutes, then gradually died away in the distance. Still listening, they heard

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114 some large beast trailing through the brush to one side of them. They turned in the direction, and levelled their guns, but the animal did not show itself.

Darkness was now coming on, and the boys wished themselves safe at the ranch. It was one thing to ride through the timber in the daylight; it was quite another to do so at night, and especially when the wild animals were on the move.

"The worst of it is, one wild beast sets the other to fighting," said Dan.

"And it's so dark a fellow can't see fifty feet ahead of him."

What to do was indeed a question, but neither of the lads wished to remain in the timber all night, and, after another consultation, they decided to rush their ponies along until the next burn was gained.

"If we go fast enough, no wild animal will have time to organise an attack," said Ralph.

The wind was coming up, setting the dying leaves to scattering in all directions. As the wind increased, the boughs of the trees swayed violently over their heads.

Suddenly Dan, who was ahead, set up a shrill cry of alarm. He had seen two eyes glaring down at him from the branches of a tree he was just passing. He tried to pull back his

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Rh mustang, and on the same instant a huge puma, or, as he is commonly called in the southwest, a painter, landed almost directly on his pony's neck.

The attack was a fierce one, and had it not been for a lucky accident either Dan or his steed must have been killed within a few seconds, for the puma is a heavy-built and powerful beast, and its bite, or a stroke of its huge paw, is generally meant to be deadly.

But, as mentioned before, Dan held his gun over his saddle, and as the painter came down the weapon went off, and the beast received the full charge in the upper part of his left shoulder. The wound did not kill him, or even seriously wound him, but it shocked and surprised the beast so much that he fell back, and tumbled to the ground.

"Oh, Dan, look out!" shrieked Ralph, and pulled in his own steed. Then, as his brother's mustang reared to one side, and the puma prepared to make a second leap, he endeavoured to get a bead on the beast.

The puma had struck on his back. Now he had turned over and was crouching down, like a cat getting ready to pounce upon a bird, his bushy tail sweeping the grass with quick, nervous motion.

Bang! Ralph's gun spoke up just as the painter was in the act of springing for Dan, and

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116 the shot took the beast in the stomach, making a jagged and ugly wound. Again the beast dropped back, uttering a mingled snarl of rage and pain. The snarl was exactly like that the boys had previously heard, and they felt that this must be the beast that had gotten into the fight with the wolves. Probably the wolves had gotten away from him, and this and the taste of their blood had angered him into making the present attack.

Both mustangs were now kicking and plunging, and the boys had all they could do to keep their seats. The steeds backed away from the wounded painter, and then Dan's mustang started to bolt. His course was under a tree with low branches, and in a second the youth was brushed from his back, and sent spinning to the ground.

Half stunned by his fall, Dan had yet sense enough left to know that he must get away at once or the painter would be on him to rend him to pieces. He leaped up, and as the fierce beast came on, grabbed the nearest tree limb, to which he clung with might and main.

"He's coming!" roared Ralph. "Pull yourself up!" And he started to reload with all possible speed, no light task while on the back of a mustang that was so nervous and inclined to bolt.

Dan was doing as advised, when the puma limped up, his eyes blazing with a fury which is indescribable. He did his best to make the leap, and his

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Rh teeth struck one of Dan's boot heels. But the boy kicked him away and drew himself still higher, and for the moment was safe.

The wounds of the painter were now beginning to tell upon him, and he could scarcely suppress a whine of pain. But his savage nature was not yet conquered, and, unable to leap directly into the tree, he sprang for the trunk and came up, slowly but steadily. When he was opposite to where Dan lay, he paused, as if uncertain what should be his next move.

If the puma was undecided, so was the youth. If he leaped to the ground again he was certain the beast would follow him, and he had no desire to face the painter at such close quarters, especially as he had no weapon of any kind with him, unless the jack-knife in his pocket might be brought into play.

Ralph settled the question, both for his brother and the puma. As the mustang refused to come closer, the youngest Radbury slipped to the earth and ran up directly under the bough upon which Dan rested. At this point he could get a fair view of the painter, and once more he blazed away, aiming for the beast's neck and head.

Ralph's shot was all that could be wished for, and it was lucky that, having fired, he leaped back, for, the instant after, the painter came tumbling down, with a thud that fairly shook the earth.

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118 The shock also brought down Dan, who landed just in front of the beast and lost no time in retreating to his brother's side.

"Good for you, Ralph!"

"Look out, he's not dead yet!" answered Ralph. "See, he is going to make another leap!"

But in this the youngest Radbury was mistaken. Fatally wounded, the painter was merely endeavour ing to get up on his legs, that he might crawl into the bushes. He stood for a moment, then stum bled and fell flat. Twice did he try thus to rise, then with a final whining growl he lay out, stretched himself, and gave a quiver or two—and all was over.

"He's dead," said Ralph, when he could collect himself sufficiently to speak. He was trembling like a leaf in a gale of wind.

"Don't be too sure,—they are as tough as a pine-knot," answered Dan. "Load up again," and he picked up his own gun, which had fallen when he was thrown from his saddle.

But the puma was dead, beyond a doubt, and they gradually drew closer to inspect the beast they had brought down. He was at least four feet long, and correspondingly tall and heavy, with a powerful tail and a rather small head. His colour was of a tawny tint, fading out to a dirty white between the limbs. The tip of the tail was black.

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Rh "He's a big fellow," remarked Ralph. "I wish we could get that skin home. It would make a splendid rug."

"That's true, Ralph, but do you want to stay here long enough to skin him?"

"No. But maybe we can tie him up in the tree and come back for him to-morrow or next day."

This was decided upon, and then Dan set about catching his mustang. The pony had run to a considerable distance, but he knew Dan's whistle well, and after this was repeated several times he came back timidly, although he would not go within a hundred feet of the dead puma.

Ralph carried a lariat, and this was tied to the dead beast and the carcass was swung to the breeze, so that the other beasts of prey might not get at it.

"Of course the vultures and hawks may attack him, but that can't be helped," said Dan.

The work finished, they lost no time in continuing on their way, riding rapidly, and keeping their eyes and ears on the alert as before. But nothing else happened to alarm them, and shortly before midnight they came within sight of the cabin.

"Home, sweet home!" cried Ralph. "I'll tell you I am glad to be back."

"And so am I," added Dan. "No more fights with a painter for me."

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120 Pompey Shuck had heard them coming, and now ran out with a lantern to take care of the horses, just as he had been in the habit of doing for his master in Georgia, years before.

"I'se dun glad to see yo' back," he said, with a broad smile on his ebony face. "Did de sodgers git away?"

"Yes, they are off for San Antonio," replied Dan. And then he told of the adventure in the timber.

"A painter!" gasped Pompey. "I declar' to gracious, Mars' Dan, yo' an Mars' Ralph dun gittin to be reg'lar hunters, he! he! I'se glad dat beast didn't cotch dis chile!"

"I'm not anxious to hunt any more, at least for the present," said Ralph, soberly. "I'll go back for that skin, and then I'm going to work around the ranch, and wait for news from father and the army."

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text: For the Liberty of Texas/Chapter 13

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 Feb. 24, 1834.]

words which our Blessed used in the institution of the blessed Sacrament of the Eucharist, "This is My Body which is given for you; this is My Blood which is shed for you, for the remission of sins;" are held and acknowledged by the Universal Church to be most true and infallible: and if any one dares oppose them, or call in question  veracity, or the truth of His words, or refuse to yield his sincere assent to them, except he be allowed to make a mere figment, or a bare figure of them, we cannot, and ought not, either excuse or suffer him in our Churches; for we must embrace and hold for an undoubted truth whatever is taught by Divine Scripture. And therefore we can as little doubt of what saith, John vi. 55, "My Flesh is meat indeed, and My Blood is drink indeed;" which, according to St. Paul, are both given to us by the consecrated Elements; for he calls the Bread, "the Communion of  Body," and the Cup, "the Communion of His Blood."

Hence it is most evident, that the Bread and Wine, (which according to St. Paul are the Elements of the holy Eucharist,) are neither changed as to their substance, nor vanished, nor reduced to nothing, but are solemnly consecrated by the words of, that by them His blessed Body and Blood may be communicated to us.

And further it appears from the same words, that the expression of and the Apostle, is to be understood in a sacramental and mystic sense; and that no gross and carnal presence of body and blood can be maintained by them.

And though the word Sacrament be no where used in Scripture to signify the blessed Eucharist, yet the Christian Church, ever since its Primitive ages, hath given it that name, and always called


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 the presence of Body and Blood therein, Mystic and Sacramental. Now a Sacramental expression doth, without any inconvenience, give to the sign the name of the thing signified; and such is as well the usual way of speaking, as the nature of Sacraments, that not only the names, but even the properties and effects of what they represent and exhibit, are given to the outward Elements. Hence (as I said before) the Bread is as clearly or positively called by the Apostle, the Communion of the Body of

This also seems very plain, that our Blessed design was not so much to teach, what the Elements of Bread and Wine are by nature and substance, as what is their use and office and signification in this mystery; for the Body and Blood of our  are not only fitly represented by the Elements, but also, by virtue of His institution really offered to all, by them, and so eaten by the faithful mystically and sacramentally; whence it is, that "He truly is and abides in us, and we in Him."

This is the spiritual (and yet no less true and undoubted than if it were corporal) eating of Flesh, not indeed simply as it is flesh, without any other respect, (for so it is not given, neither would it profit us,) but as it is crucified and given for the redemption of the world; neither doth it hinder the truth and substance of the thing, that this eating of  body is spiritual, and that by it the souls of the faithful, and not their stomachs, are fed by the operation of the ; for this none can deny, but they who being strangers to the Spirit and the divine virtue, can savour only carnal things, and to whom, what is spiritual and sacramental, is the same as if a mere nothing.

As to the manner of the presence of the Body and Blood of our in the Blessed Sacrament, we that are Protestant and Reformed according to the ancient Catholic Church, do not search into the manner of it with perplexing inquiries; but, after the example of the Primitive and purest Church of, we leave it to the power and wisdom of our Lord, yielding a full and unfeigned assent to His words. Had the Romish maintainers of Transubstantiation done the same, they would not have determined and decreed, and then imposed as an article of faith absolutely necessary to salvation, a manner of presence, newly by them invented, under pain of the most direful curse, and there would have been in the Church less wrangling, and more peace and unity than now is.


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then, none of the Protestant Churches doubt of the real (that is, true and not imaginary,) presence of Body and Blood in the Sacrament; and there appears no reason why any man should suspect their common confession, of either fraud or error, as though in this particular they had in the least departed from the Catholic faith.

For it easy to produce the consent of Reformed Churches and authors, whereby it will clearly appear, (to them that are not wilfully blind,) that they all zealously maintain and profess this truth, without forsaking in any wise the true Catholic faith in this matter.

I begin with the Church of England.....It teacheth therefore, "that in the Blessed Sacrament, the Body of is given, taken, and eaten; so that to the worthy receivers, the consecrated and broken Bread is the communication of the Body of ; and likewise the consecrated Cup the communication of His Blood; but that the wicked, and they that approach unworthily the Sacrament of so sacred a thing, eat and drink their own damnation, in that they become guilty of the Body and Blood of ." And the same Church, in a solemn prayer before the consecration, prays thus; "Grant us, gracious, so to eat the Flesh of thy dear Son , and to drink His Blood, that our sinful bodies may be made clean by His body, and our souls washed through His most precious blood; and that we may evermore dwell in Him, and He in us." The Priest also, blessing or consecrating the Bread and Wine, saith thus; "Hear us, O merciful, we most humbly beseech Thee, and grant that we receiving these Thy creatures of Bread and Wine, according to Thy Son our Saviour holy institution, in remembrance of His Death and Passion, may be partakers of His most blessed Body and Blood." .... The same, when he gives the Sacrament to the people kneeling, giving the bread, saith; "The Body of our which was given for thee, preserve thy body and soul unto everlasting life." Likewise when he gives the cup, he saith, "The Blood of our which was shed for thee, preserve thy body and soul to


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 life." Afterwards, when the Communion is done, follows a thanksgiving; "Almighty and everliving God, We most heartily thank Thee, for that Thou dost vouchsafe to feed us, who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood of Thy Son, our Saviour ;" with the Hymn, Glory be to God on high, &c. Also in the public authorised Catechism of our Church, appointed to be learned of all, it is answered to the question concerning the inward part of the Sacrament, that "it is the Body and Blood of  which are verily and indeed taken and received by the faithful in the Lord's Supper." And in the Apology for this Church, writ by that worthy and Reverend Prelate Jewel, Bishop of Salisbury, it is expressly affirmed, "that to the faithful, is truly given in the Sacrament the Body and Blood of our, the life-giving Flesh of the  of  which quickens our souls, the Bread that came from Heaven, the Food of immortality, grace and truth, and life; and that it is the Communion of the Body and Blood of , that we may abide in Him, and He in us; and that we may be ascertained that the Flesh and Blood of  is the food of our souls, as bread and wine is of our bodies."

The right Reverend Doctors, T. Bilson, and L. Andrews, Prelates both of them, thoroughly learned, and great defenders of the Primitive Faith, .... made it most evident by their printed writings, that the Faith and Doctrine of the Church of England is in all things agreeable to the holy Scriptures, and the Divinity of the Ancient Fathers. And as to what regards this mystery, the first treats of it, in his Answer to the Apology of Cardinal Alan, and the last in his Answer to the Apology of Cardinal Bellarmine, where you may find things worthy to be read and noted as follows. " said this is My Body; in this, the object, we are agreed with you, the manner only is controverted. We hold by a firm belief, that it is the Body of, of the manner how it comes to be so, there is not a word in the Gospel; and because the Scripture is silent in this, we justly disown it to be a matter of faith; we may indeed rank it among tenets of the school, but, by no means, among the Articles of our Christian Belief. We like well of what Durandus is reported to have said, 'We hear the word, and feel the motion, we know not the manner, and yet believe the presence;' for we believe a real presence no less than you do.