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 заучить (-учу, -учит; pct of заучивать) to learn. Я хочу заучить эти стихи наизусть. I want to learn this poem by heart. • to memorize. Эти правила надо заучить наизусть. You have to memorize these rules.

захватчик invader.

захворать (pct) to take sick. Он внезапно захворал. He suddenly took sick.

захлопнуть (pct of захлопывать) to slam. Она сердито захлопнула дверь. She slammed the door angrily.

захлопывать (dur of захлопнуть) to slam, to bang.

заходить (-хожу, -ходит; dur of зайти) to call on. Он часто заходил к нам. He called on us quite often. • to visit. Почему вы никогда к нам не заходите? Why don't you ever visit us? • to stop. Этот пароход заходит во все порты. This steamer stops at every port. • to go. Слушайте, вы заходите слишком далеко в вашей критике. See here now, you're going too far in your criticism. • to set. Солнце заходит, и становится холодно. The sun is setting and it's getting cold.

захожу See заходить.

захотеть (-хочу, -хочет, §27; pct of хотеть) to want. Если он только захочет, он живо с этим справится. If he only wants to, he can manage it easily. • to feel like. Приходите, когда захотите. Come when you feel like it.

-ся to feel like. Мне вдруг захотелось поговорить с ним. I suddenly felt like talking to him. • to want. Если вам захочется чаю, возьмите кипятке в кухне. You'll find boiling water in the kitchen if you should want some tea.

захотим See захотеть.

захочется See захотеться.

захочу See захотеть.

захрапеть (-плю, -пит; pct) to snore. Он бросился на диван и сейчас же захрапел. He threw himself down on the couch and was snoring away in no time.

зацвести (-цвету, -цветёт; p -цвёл -цвела; pap цветший; pct of зацветать) to start to bloom. Наша сирень уже зацвела. Our lilac bush has started to bloom.

зацветать (dur of зацвести).

зачем (/cf что/) why. И зачем только я не послушался вашего совета! Now, why didn't I listen to your advice? — Спросите его, зачем он пришёл. Ask him why he came. • what for. Зачем вы встаёте так рано? What are you getting up so early for?

зачёркивать ([-k'v-]; dur of зачеркнуть) to cross out. Не зачёркивайте этой фразы. Don't cross this sentence out.

зачеркнуть (ppp -чёркнутый; pct of зачёркивать) to cross out. Зачеркните его старый адрес и запишите новый. Cross out his old address and write in his new one.

зачислить (pct of зачислять) to enroll. Он зачислен в вуз. He's enrolled at the university. □ Вас уже зачислили в штаты? Have you become a member of the staff yet? • Я просил зачислить меня в армию добровольцем. I asked to enlist in the army.

зачислять (dur of зачислить).

зашёл See зайти.

зашивать (dur of зашить) to sew up. Не зашивайте посылку; её будут проверять на почте. Don't sew up the package; they will examine it at the post office.

зашить (шью, -шьёт; imv -шей; ppp -шитый; pct of зашивать) to sew. Дайте я вам зашью прореху. Let me sew the tear for you. • to sew up. Врач зашил рану. The doctor sewed up the wound.

заштопать (pct of заштопывать) to darn. Попросите её заштопать вам носки. Ask her to darn your socks for you.

заштопывать (dur of заштопать).

зашуметь (-млю, -мит; pct) to make noise. Bce вдруг зашумели и заговорили сразу. Suddenly everybody started making noise and talking all at once.

зашью See зашить.

защита protection. Я не знаю, у кого мне искать защиты. I don't know where to look for protection. • defense. Я хочу сказать ещё слово в защиту моего предложения. I still want to say another word in defense of my proposal. — Сейчас будут говорить представители защиты. Counsel for the defense will have the floor now. — У их команды защита была сильнее. Their team had a stronger defense.

защитить (-щищу, -щитит; pct of защищать) to protect. Не бойтесь, он уж вас защитит. Don't be afraid, he'll protect you.

защитник defender. Спасибо, мне защитников не надо. Thank you, I don't need defenders. — Слава защитникам Сталинграда! Glory to the defenders of Stalingrad! • counsel for the defense. Вы слышали речь защитника? Did you hear the address of the counsel for the defense? • halfback. Я был левым защитником в победившей команде. I was left halfback on the winning team.

защищать (dur of защитить) to side with. Он всегда защищает слабых. He always sides with the underdog. • to protect. Не бойтесь; если на вас нападут, он будет вас защищать. Don't be afraid; if someone tries to hit you, he'll protect you. • to defend. Она с жаром защищала свою точку зрения. She defended her point of view vigorously. • to stick up for. Вы ещё защищаете этого бездельника! Don't tell me you're still sticking up for that loafer! □ Эта шляпа мало защищает от солнца. This hat hardly keeps the sun out.

защищу See защитить.

заявить (-явлю, -явит; pct of заявлять) to give notice. Он заявил, что уходит с работы. He gave notice that he's leaving his job. • to notify. Куда надо заявить о пропаже денег? Whom do I notify about the loss of my money? • to declare flatly. Она заявила, что не желает со мной разговаривать. She declared flatly that she doesn't want to talk to me any more. • to let know. Я уже заявил о своей потере. I've already let them know about my loss.

заявление application. Я подал заявление о приёме на работу. I made out an application for a job. • statement. Напишите заявление о пропаже ваших часов. Write out a statement that you've lost your watch. — Как понять ваше заявление? How am I to take your statement?

заявлять (dur of заявить) to apply. Я уже заявлял, что хотел бы получить другую комнату. I've already applied for another room.

заяц (зайца) jack rabbit. Тут можно охотиться на зайцев. You can hunt jack rabbits here. □ На концерт я прошёл зайцем. I sneaked into the concert for nothing. • *Таким образом вы убьёте двух зайцев одним ударом. In that way, you can kill two birds with one stone. • *За двумя зайцами погонишься, ни одного не поймаешь. There's such a thing as having too many irons in the fire.

звание grade. Товарищ караульный, какое вы носите звание? Guard, what's your grade? • title. Ему было присуждено звание Героя труда. He was awarded the


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48 And so it came that I killed with my sword nine of the nicors. Of night-fought battles ne’er heard I a harder ’neath heaven’s dome, nor adrift on the deep a more desolate man! Yet I came unharmed from that hostile clutch, though spent with swimming. The sea upbore me, flood of the tide, on Finnish land, the welling waters. No wise of thee have I heard men tell such terror of falchions, bitter battle. Breca ne’er yet, not one of you pair, in the play of war such daring deed has done at all with bloody brand,—I boast not of it!—

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


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The New International Encyclopædia/Krumhorn

KRUMHORN, krụm'hôrn (Ger., crook-horn). The name of a very old wind instrument made of wood, the under part of which is bent outward in a circular arc. It was extensively used during the sixteenth and seventeenth centuries, and retained its popularity in France till about 1730. A complete set of krumhorns consisted of five instruments: sopranos in C and G, alto in D, tenor in G, and bass in D. Krumhorn is also the name of an organ-stop, formerly much used, especially in small organs. The pipes are made of tin, the body or sounding part being cylindrical, and partly shut at the upper end. The Italian name of cormorne has been corrupted by English organ-builders into cremona, which is the same stop in English organs. The sound of the krumhorn as an organ-stop is soft and quiet, but it is defective in not keeping in tune so well as other reed stops.


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 title of Hero of Labor. — Звание чемпиона тяжёлого веса не присуждалось до конца войны. The heavyweight title has been set aside until the war ends.

звать (зову, зовёт; p звала) to call. Кто меня звал? Who called me? • to invite. Я его много раз звал к нам в гости, но он не приходит. I've often invited him to visit us, but he never comes. □ Как вас зовут? What's your name? • *Он уехал и поминай, как звали. He kicked over the traces.

звезда (P звёзды) star. Небо сегодня всё усеяно звёздами. The whole sky is dotted with stars tonight. — Он получил Орден Красной Звезды. He got the Order of the Red Star. — Говорят, что он восходящая звезда в литературном мире. They say that he's an up-and-coming star in the literary world. — Вы, как видно, под счастливой звездой родились. You evidently were born under a lucky star. □ Он звёзд с неба не хватает. He really isn't too bright.

звёздочка star. На небе показалась первая звёздочка. The first star appeared in the sky. • asterisk. Сноски помечены звёздочками. The footnotes are marked by asterisks.

звенеть (-ню, -нит) to ring. У меня в ушах звенит. My ears are ringing.

звено (P звенья, -ньев, ньям) link. Укоротите эту цепочку на несколько звеньев. Take several links out of this chain. • detachment. Мы, пионеры пятого звена, ничего не боимся. We pioneers of the fifth detachment are afraid of nothing. — Моя жена в стахановском звене (в колхозе). My wife is in the Stakhanov detachment of the kolkhoz.

зверь (P -ри, -рей M) beast.

звон ringing. Звон колоколов и сюда доносится. The ringing of the bells was even heard here. • crash. Тарелки со звоном разбились. The plates broke with a crash. • click. Мы уже в передней услышали звон рюмок. We heard the click of glasses when we came into the foyer. □ *Ты, брат, слышал звон, да не знаешь где он. You heard something about it, but you don't know what's going on.

звонить to ring. Вы звонили? Did you ring? □ звонить по телефону to phone. Я ему несколько раз звонил (по телефону). I phoned him several times.

звонок (-нка) bell. Где звонок к дворнику? Where is the janitor's bell? — На звонок никто не отвечает. No one is answering the bell.

звук sound.

здание building. Дворец культуры самое высокое здание в городе. The Palace of Culture is the tallest building in town.

здесь here. Его здесь нет. He's not here. — Вы здесь долго останетесь? Are you going to stay here for a long time? • local (inscription on local mail). • here, present. "Иван Иванов!" "Здесь!" "Джон Бабель!" "Здесь!" "Ivan Ivanov!" "Here!" "John Babel!" "Here!" □ Я здесь, право, не вижу ничего обидного. I really don't see anything insulting in this.

здешний local. Я не знаю здешних обычаев. I'm not acquainted with local customs. □ Я не здешний. I'm a stranger here.

здороваться (-ваюсь, -вается) to greet. Они даже перестали здороваться друг с другом. They even stopped greeting each other.

здоровый healthy. Здесь очень здоровый климат. The climate here is very healthy. — Он человек здоровый и душой и телом. He's a healthy person in body and mind. • sound. Здоровая мысль! A sound idea! • wholesome. Это не очень вкусно, но зато здорово. It's not very tasty, but it's very wholesome. □ Будьте здоровы! God bless you! • Обругал он меня так, за здорово живёшь. He gave me hell for nothing at all. • Здорово! Hello!

здоровый^ (sh -ва, -во, -вы) strong, big. □ здорово very, much, properly, well. Я вчера здорово устал. I was very tired yesterday. □ Мы вчера здорово выпили. We did a lot of drinking yesterday. • Это он здорово придумал. That was quite an idea of his.

здоровье health. Даже его железное здоровье не выдержало. Even with his robust health he couldn't stand it. — За ваше здоровье! To your health!

здравоохранение public health. □ Народный комиссарнат здравоохранения People's Commissariat of Public Health.

здравствуйте ([zdrastv'ytji]) hello. Здравствуйте, как поживаете? Hello, how are you? □ Здравствуйте! Это ещё что за выдумки! Good night! What kind of nonsense is this?

зевать (зеваю, зевает/pct: про- and зевнуть/) to yawn. Что вы так зеваете? Спать хочется? Why are you yawning? Are you sleepy? — Перестаньте зевать, а то хозяйка обидится. Stop yawning before the hostess becomes offended. □ Не зевай! Keep your wits about you.

зевнуть (pct of зевать).

зелёный (sh зелен, -ни, зелено, -ны) green. Всё вокруг уже зелено. The landscape is turning green. — Не ешьте этих яблок, они ещё зелёные. Don't eat these apples; they're still green. □ зелёный горошек green peas. Дайте мне зелёного горошку к мясу. Give me some green peas with meat. □ *Молодо — зелено! He's still wet behind the ears.

зелень (P) vegetables. Вам нужно есть побольше зелени. You should eat more vegetables. □ Наша дача вся в зелени. Our summer house is surrounded by trees and shrubs.

земельный □ земельный отдел (See also земотдел) regional office of commissariat of agriculture.

земледелие agriculture.

земледельческий agricultural.

землетрясение earthquake.

земля (a землю, P земли) earth. Мы уж вскопали землю в огороде. We've already turned the earth over in our vegetable garden. • land. Мы, наконец, увидели землю. We finally saw land. — Ау вашего колхоза много земли? Does your kolkhoz own much land? — В нашей стране вся земля принадлежит государству. In our country all the land belongs to the state. • soil. Мы вскопали землю около дома и посадили картошку. We dug up the soil near the house and planted some potatoes. — Они сражались за каждый вершок своей земли. They fought for every foot of their native soil • dirt. Надо засыпать эту яму землёй. We have to fill up this hole with dirt. • ground. Не сидите на сырой земле. Don't sit on the damp ground.


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text: Dictionary of National Biography, 1885-1900/Borough, Christopher


text: Dictionary of National Biography, 1885-1900/Borough, John (d.1386)


text: Dictionary of National Biography, 1885-1900/Borough, John (d.1643)


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


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 • country. Хотелось бы мне посмотреть чужие земли. I would like to visit some foreign countries. □ большая земля continent. Они с нетерпением ждали парохода с большой земли. They impatiently waited for a steamer from the continent.

земляк (-а) countryman. Он мой земляк. He's my countryman. □ Нас там соберётся несколько земляков. There will be several of us there from back home. • Эй, земляки, у кого есть покурить? Hey, fellows, who's got a smoke?

земляника wild strawberry.

землячка neighbor; fellow countrywoman.

земотдел land office (regional land office in charge of the agriculture in a region) (See also земельный отдел).

зеркало (P зеркала) mirror.

зеркальце pocket mirror. Не оставила ли я у вас карманного зеркальца? Didn't I leave my pocket mirror at your place?

зерно (P зёрна) grain. Вчера прибыл обоз с зерном. А train of wagons loaded with grain got in yesterday. □ кофе в зёрнах unground coffee. Купите кофе в зёрнах. Buy some unground coffee.

зернохранилище granary.

зима (a зиму, P зимы, зим, зймам) winter. Какая сурбвая зима у нас в этом году! What a severe winter we're having this year! — У вас достаточно дров на зиму? Have you enough wood for winter?

зимний winter. Я очень люблю зимний спорт. I like winter sports very much. — Есть у вас зимнее пальто? Have you a winter coat?

зимой (/is of зима/) in the winter. Зимою здесь без лыж не пройдёшь. You can't go without skis here in the winter.

зимою See зимой.

зла See злой.

злиться (/pct: о-, обо-/) to be mad. Жена на него за это целую неделю злилась. His wife was mad at him all week because of it.

зло (gp зол) harm. Поверьте, он вам зла не желает. Believe me, he doesn't wish you any harm.

злоба ill feeling. Я к нему никакой злобы не питаю. I have no ill feeling towards him. □ злоба дня topic of the day. Это событие стало злобой дня. The incident became the topic of the day.

злобный spiteful. Я не знал, что он такой злобный человек. I didn't know he was so spiteful. □ злобно wickedly. Он злобно усмехнулся. He smiled wickedly.

злой (sh зол, зла, зло, злы) wicked. У неё злой язык. She has a wicked tongue. • mean. Она хорошенькая, но лицо у неё злое. She's pretty, but she has a mean face. • bad. Он совсем не злой парень. He's not a bad guy at all. — Он сказал это без всякого злого умысла. He didn't mean anything bad by it. • vicious. Мухи тут злые, просто беда. The flies are so vicious here I just can't stand it. • nasty. Его уже две недели мучает злой кашель. He's had a nasty cough for two weeks. • angry. До чего я на них зол! I'm so angry at them! □ злейший worst. В этом его и злейший враг не обвинит. Even his worst enemy wouldn't accuse him of that. зло mean. Над ним кто-то зло подшутил. Someone played a mean trick on him.

злоупотребить (pct of злоупотреблять) to take advantage of. Я не думаю, что он злоупотребит нашим доверием. I don't think that he'll take advantage of our trust.

злоупотреблять (dur of злоупотребить) to take advantage. Он не из тех, кто злоупотребляет своим положением. He's not the kind to take advantage of his position. • to abuse. Боюсь, что мы злоупотребляем вашим гостеприимством. I'm afraid we're abusing your hospitality.

змея (P змеи) snake. Его змея ужалила. He was bitten by a snake. — Он это, правда, сказал? Вот змея! Did he really say it? The snake!

знак mark. Это фабричный знак. This is a trade-mark. • decoration. Он получил знак отличия за ударную работу. He got a decoration for his outstanding work on an essential job. • token. Я вам дарю это в знак дружбы. I give it to you as a token of our friendship. □ делать знаки to signal. Он делает нам какие-то знаки: Пойдём спросим, в чём дело. He's signaling to us. Let's see what's the matter. □ Молчание знак согласия. Silence means consent.

знакомить to introduce. Нас никто не знакомил. Мы разговорились в поезде. Nobody introduced us; we just started talking on the train.

-ся □ А вот и моя жена. Знакомьтесь. Here's my wife. I want you to know one another.

знакомство acquaintance. У нас с ним только шапочное знакомство. We're only nodding acquaintances. □ завязывать знакомство to make friends. Он легко завязывает знакомства. He makes friends easily. □ У него обширные знакомства среди артистов. He has a lot of acquaintances among actors.

знакомый familiar. Это как будто знакомый мотив. That sounds like a familiar tune. • acquaintance. Он мне не друг, а просто знакомый. He's not a friend of mine, just an acquaintance. • friend. Живу пока по знакомым. In the meantime, I'm staying with friends. □ быть знакомым to know well. Он хорошо знаком со счетоводством. He knows bookkeeping very well. □ Будем знакомы, товарищ! Я — Иван. Let's get acquainted, buddy! I'm Ivan.

знамёна See знамя.

знамени See знамя.

знаменитый famous.

знамя (знамени, i -нем, P знамёна, знамён, знамёнам N) banner. Его бригада получила переходящее Красное Знамя. His brigade took over the Red Banner from the previous winner. • flag. Знамя Советского Союза. Flag of the Soviet Union.

знание knowledge. Он человек больших знаний. He's a man of considerable knowledge. — Ему нехватает знания механики. He doesn't have any knowledge of mechanics. □ поверхностное знание superficial knowledge. Какой он специалист! У него очень поверхностные знания. What kind of an expert is he? He only has a superficial knowledge.

знатный (sh -тна) noted (honorary official title given to outstanding agricultural and craft workers). А это наша знатная доярка. This is our noted milkmaid. □ знатно darn good. Здесь можно знатно пообедать. You can get a darn good meal here. □ Мороз нынче знатный! It's unusually cold today.

знать to know. Я её лично знаю. I know her personally. — Я


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


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The New International Encyclopædia/Knoxville (Iowa)

KNOX'VILLE. A city and the county-seat of Marion County, Iowa, 35 miles southeast of Des Moines; on the Chicago, Rock Island and Pacific, and the Chicago, Burlington and Quincy railroads (Map: Iowa, D 3). It has the State Industrial Home for the Blind, a public high-school library, and a fine court house. The city carries on a considerable trade as the centre of a farming, stock-raising, and coal-mining district, and has flouring-mills, a canning-factory, foundry and machine-shops, etc. There are municipal waterworks. Population, in 1890, 2632; in 1900, 3131.


text: Dictionary of National Biography, 1885-1900/Borrell, H. P.


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The New International Encyclopædia/Knoxville (Tennessee)

KNOXVILLE. A city and the county-seat of Knox County, Tenn., 111 miles northeast of Chattanooga; on the Holston River, at the head of steam navigation; and on the Atlanta, Knoxville and Northern, the Knoxville and Augusta, the Knoxville, Cumberland Gap and Louisville, and the Southern railroads (Map: Tennessee, H 5). It has a site of great natural beauty among the foothills of the Clinch Mountains. There are State asylums for the insane and for the deaf and dumb, a fine Government building, a city hospital, court-house, city hall, city market, Lawson McGhee Memorial Library, the building which served as the first Capitol of Tennessee, the University of Tennessee (q.v.), the Agricultural College, and Knoxville College, for colored students. Other points of interest are the iron bridge across the river, Gray Cemetery, and the National Cemetery, in which are 3261 graves, 1047 of unknown dead. In commercial importance, Knoxville ranks with the chief interior cities of the South. It is the centre of the marble region of the State, and, besides a large trade in marble, both dressed and undressed, it has extensive wholesale interests, and ships considerable agricultural produce. Its manufactures also are important, including furniture, cotton and woolen goods, flour, lumber, foundry products, cars and car-wheels, wagons, and many other articles. The government is administered by a mayor, elected every two years, and a unicameral council, which controls elections to the more important offices, the executive having no appointive power, and the three members of the board of public works alone being chosen by popular election. The municipal budget balances at over $350,000, the principal items of expense being $45,000 (approximately) for schools, $30,000 for street expenditures, and $25,000 each for the fire department, for street lighting, and for the police department (including amounts for police courts, jails, reformatories, etc.). Population, in 1880, 9693; in 1890, 22,535; in 1900, 32,637.

Settled in 1787, Knoxville was laid out and named (after Gen. Henry Knox) in 1791, and

became organized as a town in 1794. It was the capital of the ‘Territory South of the Ohio’ from 1792 to 1796, and of the State from 1796 to 1811. During the Civil War it was held by the Confederates until August, 1863, when General Burnside took possession. From November 10th to November 30th a Confederate force besieged it unsuccessfully, and on the 29th made a desperate assault on Fort Saunders, in which they lost about 600 killed and wounded and 300 prisoners. Knoxville was chartered as a city in 1815, and was enlarged in 1888 and 1889 by the addition of West and North Knoxville. Consult Powell, Historic Towns of the Southern States (New York, 1900).


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


text:
The New International Encyclopædia/Knudsen, Knud

KNUDSEN, knōōd'sen, (1812-95). A Norwegian philologist. He is best known as the leader in the so-called Danish-Norwegian language movement, as opposed to the Norse movement headed by Ivar Aasen (q.v.). His aim was to give a more Norwegian coloring to the literary language of Norway by adapting the orthography and syntax to Norwegian usage, and by substituting wherever it was possible Norwegian words for foreign derivatives. The most comprehensive treatment of the subject may be found in his Unorsk og norsk, eller Fremmedords avlösning (1879-81). While Knudsen was extreme in his views and frequently erred through a lack of thorough philological training, he exercised a decisive influence upon his contemporaries, especially Björnstjerne Björnson, and the present form of Norwegian-Danish is largely the result of his agitation. He died March 4, 1895.


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


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


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


text: Dictionary of National Biography, 1885-1900/Borthwick, Peter


text: Dictionary of National Biography, 1885-1900/Borthwick, William (d.1542)


text: United States Statutes at Large/Volume 1/4th Congress/2nd Session/Chapter 14


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text:
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FFC 90

title: Page:FFC90.djvu/53


text: Dictionary of National Biography, 1885-1900/Borthwick, William (1760-1820)


text: Dictionary of National Biography, 1885-1900/Boruwlaski, Joseph


text:
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52

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text:
The New International Encyclopædia/Knurr and Spell

KNURR (nūr) AND SPELL (knur, nur, ODutch knorre, Dutch knor, MHG. knorre, Ger. Knorren, knob, and spell, from Dutch spil, spindle). A game which originated in the moors of Yorkshire, in England, but has since spread throughout the north of England and many new localities. It is practically a development of the familiar trap, bat, and ball, and is played with a pommel or club, and a knurr or ball, which is mechanically released from the spell or trap by a spring, somewhat after the manner of the shooter's clay pigeon. Each player plays his own game, without interference, and any number can enter a competition. The knurr is a boxwood or porcelain ball, one and one-half inches in diameter. It is placed on the spell or trap by the player, who, by means of a thumb-screw, adjusts the spring of the trap according to the velocity he wants the ball released at. He then releases it and hits the ball on the rise with his pommel, a stick or stout cane varying from four to five feet in length. It has a flat, hardwood, oblong-square end. The upper end of the pommel, which the player grasps with both hands, is bound with waxed thread, like the handle of a cricket-bat, and the blow is made by striking the ball with all possible force. A successful hit will drive the ball about 200 yards; and the longest hit, or series of hits, wins. On a large moor, and where the game is general, the ground is marked out with wooden pins driven in every 20 yards. In matches each player takes his own knurrs and pommels and has five rises of the ball to a game. The ‘stroke’ is made by a full ‘swing’ round the head, not unlike the ‘drive’ at golf.


text: Dictionary of National Biography, 1885-1900/Bosa


text: Dictionary of National Biography, 1885-1900/Bosanquet, Charles


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


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


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


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


text: Dictionary of National Biography, 1885-1900/Boso


text: Studies of a Biographer/Arthur Young

title: Studies of a Biographer/Arthur Young


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


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


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


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166 quarrel would spring up; but with me it will take longer, though it will be all the same in the end."

Naturally the contest ends in trouble. Gunnar's beaten and enraged opponent seizes his weapons, but is stopped by bystanders. "This crowd wearies me," said Skarphedinn; "it is far more manly that men should fight it out with weapons." Gunnar remained quiet, the best swordsman and bowman of them all. But his enemies fatuously pushed on the quarrel; once they rode over him working in the field. So at last he fought, and killed many of them. Then came the suits for slaying, at the Althing. Njal is Gunnar's counsellor, and atonements are made: Gunnar is to go abroad for three winters, and unless he go, he may be slain by the kinsmen of those he has killed. Gunnar said nothing. Njal adjured him solemnly to go on that journey: "Thou wilt come back with great glory, and live to be an old man, and no man here will then tread on thy heel; but if thou dost not fare away, and so breakest thy atonement, then thou wilt be slain here in the land, and that is ill knowing for those who are thy friends."

Gunnar said he had no mind to break the atonement, and rode home. A ship is made ready, and Gunnar's gear is brought down. He rides around and bids farewell to his friends, thanking them for the help they had given him, and returns to his house. The next day he embraces the members of his household, leaps into the saddle, and rides away. But as he is riding down to the sea, his horse trips and throws him. He springs from the ground, and says with his face to the Lithe, his home: "Fair is the Lithe; so fair that it has never seemed to me so fair; the cornfields are white to harvest, and the home mead is mown; and now I will ride back home, and not fare abroad at all."

So he turns back—to his fate. The following summer at the Althing, his enemies give notice of his outlawry. Njal rides to Gunnar's home, tells him of it, and offers his sons' aid, to come and dwell with him: "they will lay down their lives for thy life."

"I will not," says Gunnar, "that thy sons should be slain for my sake, and thou hast a right to look for other things from me."

title: Page:The Mediaeval Mind Vol 1.djvu/188


text:
Author:Ralph Steele Boggs

Works

 * Index of Spanish Folktales, classified according to Antti Aarne's 'Types of the Folktale', translated and enlarged by Stith Thompson, in FF Communications No. 74. A Dissertation submitted to the Graduate Faculty in Candidacy for the Degree of Doctor of Philosophy. Departement of Romance Languages and Literatures. August 1930. Chicago Illinois: The University of Chicago, 1930 [Reprinted from Folklore Fellows Communications No. 90]

 * Spanish Pronunciation Exercises. Intensive drills for rapid improvement and mastery of oral Spanish and for speech correction. New York: Latin American Institute Press, [c1954], [Copyrighted; free access]

title: Author:Ralph Steele Boggs


text: Dictionary of National Biography, 1885-1900/Bostock, John (1740-1774)


text:
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CHAP. VIII Njal rode to his home, while Gunnar's enemies gathered and moved secretly to his house. His hound, struck down with an axe, gives a great howl and expires. Gunnar awoke in his hall, and said: "Thou hast been sorely treated, Sam, my fosterling, and this warning is so meant that our two deaths will not be far apart." Single-handed, the beset chieftain maintains himself within, killing two of his enemies and wounding eight. At last, wounded, and with his bow-string cut, he turns to his wife Hallgerda: "Give me two locks of thy hair, and do thou and my mother twist them into a bowstring for me."

"Does aught lie on it?" she says.

"My life lies on it," he said; "for they will never come to close quarters with me if I can keep them off with my bow."

"Well," she says, "now I will call to thy mind that slap on the face which thou gavest me; and I care never a whit whether thou boldest out a long while or a short."

Then Gunnar sang a stave, and said, "Every one has something to boast of, and I will ask thee no more for this." He fought on till spent with wounds, and at last they killed him.

Here the Njála may be left with its good men and true and its evil plotters, all so differently shown. It has still to tell the story and fate of Njal's unbending sons, of Njal himself and his high-tempered dame, who will abide with her spouse in their burning house, which enemies have surrounded and set on fire to destroy those sons. Njal himself was offered safety if he would come out, but he would not.

Perhaps we have been beguiled by their unique literary qualities into dwelling overlong upon the Sagas. These Norse compositions belong to the Middle Ages only in time; for they were uninfluenced either by Christianity or the antique culture, the formative elements of mediaeval development. They are interesting in their aloofness, and also important for our mediaeval theme, because they were the ultimate as well as the most admirable expression of the native Teutonic genius as yet integral, but destined to have mighty part in the composite course of mediaeval growth.

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text: Dictionary of National Biography, 1885-1900/Bostock, John (1773-1846)


text: Dictionary of National Biography, 1885-1900/Boston Buriensis


text: Dictionary of National Biography, 1885-1900/Boston, Thomas (1677-1732)


text: Dictionary of National Biography, 1885-1900/Boston, Thomas (1713-1767)


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


text: Dictionary of National Biography, 1885-1900/Boswell, Alexander (1706-1782)


text: Dictionary of National Biography, 1885-1900/Boswell, Alexander (1775-1822)


text: Dictionary of National Biography, 1885-1900/Boswell, Edward


text: Dictionary of National Biography, 1885-1900/Boswell, James (1778-1822)


text:
User talk:Osiris (temp)

Welcome
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title: User talk:Osiris (temp)


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


text: Dictionary of National Biography, 1885-1900/Boswell, Robert


text:
The New International Encyclopædia/Deus ex Machina

DEUS EX MACHINA, măk'ĭ-nȧ (Lat., God from a machine, a translation of Gk. Θεὸς ἀπὸ μηχανῆς, Theos apo mēchanēs). An expression borrowed from the ancient classical theatre. The tragic poets often employed the intervention of a divinity to solve abruptly a tragic difficulty, and quickly bring about the dénouement. The god was brought on by stage machinery; lienee the name. Examples of the use of this device are the appearance of Heracles in the Philoctetes and of Athena in the Iphigenia in Taurica. From the ancient usage, the term has been extended to mean any device by which a dramatic situation is abruptly solved.


text: Dictionary of National Biography, 1885-1900/Bosworth, Joseph


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


text: Dictionary of National Biography, 1885-1900/Boteler, Edward


text: Dictionary of National Biography, 1885-1900/Boteler, Nathaniel


text:
The New International Encyclopædia/Deus-Ramos, João de

DEUS-RAMOS, dā'oosh rä'môsh, (1830-97). A Portuguese poet, born in the Province of Algarve and educated at the University of Coimbra. His verses, chiefly lyrical, consist of the following collections: Flored do campo (1805); Ramo de flores (1870); and Folhas soltas (1876). He also wrote a Diccionario prosodico de Portugal e Brazil (1877). He is one of the most popular of contemporary Portuguese poets.


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168 More specifically they are the voice of that falcon race which came from the Norseland to stock England with fresh strains of Danish blood, to conquer Normandy, and give new courage to the Celtic-German-Frenchmen, and thence went on to bring its hardihood, war cunning, and keen statecraft to southern Italy and Sicily. In all these countries the Norse nature, supple and pliant, accepted the gifts of new experience, and in return imparted strength of purpose to peoples with whom the Norsemen mingled in marriage as well as war.

This chapter has shown Teutonic faculties still integral and unmodified by Latin Christian influence. Their participation in the processes of mediaeval development will be seen as Anglo-Saxons and Germans become converted to Latin Christianity, and apply themselves to the study of the profane Latinity, to which it opened the way.

title: Page:The Mediaeval Mind Vol 1.djvu/190


text: Page:The Mediaeval Mind Vol 1.djvu/228

title: Page:The Mediaeval Mind Vol 1.djvu/228


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


text: The Mediaeval Mind/Chapter 9

title: The Mediaeval Mind/Chapter 9


text: Dictionary of National Biography, 1885-1900/Boswell, Claud Irvine


text: Dictionary of National Biography, 1885-1900/Botfield, Beriah


text:
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northern peoples, Celts and Teutons for the most part as they are called, came into contact with Roman civilization as the great Republic brought Gaul and Britain under its rule. Since Rome was still pagan when these lands were made provinces, an unchristianized Latinity was grafted upon their predominantly Celtic populations. The second stage, as it were, of this contact between Rome and the north, is represented by that influx of barbarians, mostly Teutonic, which, in both senses of the word, quickened the disruption of the Empire in the fourth and following centuries. The religion called after the name of Christ had then been accepted; and invading Goths, Franks, Burgundians, Lombards, and the rest, were introduced to a somewhat Christianized Latindom. Indeed, in the Latin-Christian combination, the latter was becoming dominant, and was soon to be the active influence in extending even the antique culture. For Christianity, with Latinity in its train, was to project itself outward to subjugate heathen Anglo-Saxons in England, Frisians in the Low Countries, and the unkempt Teutondom which roved east of the Rhine, and was ever pressing southward over the boundaries of former provinces, now reverting to unrest. In past times the assimilating energy of Roman civilization had united western Europe in a common social order. Henceforth Christianity was to be the prime

title: Page:The Mediaeval Mind Vol 1.djvu/191


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


text: Dictionary of National Biography, 1885-1900/Botolph


text: Dictionary of National Biography, 1885-1900/Bott, Thomas (1688-1754)


text: Dictionary of National Biography, 1885-1900/Bott, Thomas (1829-1870)


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170, while the survivals of Roman institutions and the remnants of antique culture were to assist in secondary rôles. With Charles Martell, with Pippin, and with Charlemagne, Latin Christianity is the symbol of civilized order, while heathendom and savagery are identical.

The conversion of the northern peoples, and their incidental introduction to profane knowledge, wrought upon them deeply; while their own qualities and the conditions of their lives affected their understanding of what they received and their attitude toward the new religion. Obviously the dissemination of Christianity among rude peoples would be unlike that first spreading of the Gospel through the Empire, in the course of which it had been transformed to Greek and Latin Christianity. Italy, Spain, and Gaul made the western region of this primary diffusion of the Faith. Of a distinctly missionary character were the further labours which resulted in the conversion of the fresh masses of Teutons who were breaking into the Roman pale, or were still moving restlessly beyond it. Moreover, between the time of the first diffusion of Christianity within the Empire and that of its missionary extension beyond those now decayed and fallen boundaries, it had been formulated dogmatically, and given ecclesiastical embodiment in a Catholic church into which had passed the conquering and organizing genius of Rome. This finished system was presented to simple peoples, sanctioned by the authority and dowered with the surviving culture of the civilized world. It offered them mightier supernatural aid, nobler knowledge, and a better ordering of life than they had known. The manner and authority of its presentation hastened its acceptance, and also determined the attitude toward it of the new converts and their children for generations. Theirs was to be the attitude of ignorance before recognized wisdom, and that of a docility which revered the manner and form as well as the substance of its lesson. The development of mediaeval Europe was affected by the mode and circumstances of this secondary propagation of Christianity. For centuries the

title: Page:The Mediaeval Mind Vol 1.djvu/192


text:
The New International Encyclopædia/Deussen, Paul

DEUSSEN, dois'sen, (1845—). A German philosopher and Sanskrit scholar, born in Oberdreis. He studied at the universities of Bonn, Tübingen, and Berlin, and in 1889 was appointed professor of philosophy at Kiel. His philosophy combines the systems of Kant, Schopenhauer, and the Indian sages. His works include: Commentatio de Platonis Sophistæ, Compositione et Doctrina (Bonn, 1869); Das System des Vedanta (ib., 1883); and Der kategorische Imperativ (Kiel, 1891).


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


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


text:
The New International Encyclopædia/Deus Vult

DEUS VULT (God wills it). The rallying cry of the First Crusade, originating in the exclamation of the multitude after the completion of Pope Urban II.'s address at the Council of Clermont, 1095.


text:
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 знаю его в лицо, но мы с ним не знакомы. I know him by sight, but we're not acquainted. — Откуда мне знать? How should I know? — Дайте мне знать заранее, когда вы приедете. Let me know ahead of time when you're arriving. — Они знают своё дело. They know their business. — Как знать, может быть ему это удастся. Who knows? Maybe he'll be able to do it. — А вы только и знаете, что других критиковать! The only thing you know how to do is criticize others. — Не беспокойтесь, — он уж знает, что делает! Don't worry, he knows what he's doing. — "Где все ваши карандаши"? "А кто его знает!" "Where are all your pencils?" "I'll be darned if I know." — Кто его знает, чего он хочет! Who the devil knows what he wants? — Знаете что, пойдёмте-ка домой. You know what? Let's go home. — Это уж, знаете, прямо безобразие. I want you to know that I think it's an outrage. — Почём знать? Может быть всё это к лучшему. You never know. It may be for the best. • to understand. А он знает, что ему предстоит? Does he understand what's in store for him? • to realize. Вы, вероятно, не знаете с кем вы имеете дело. Apparently you don't realize who you're dealing with. • to be aware of. Он знает за собой этот недостаток. He's aware of this fault of his. □ знать наизусть to know by heart. Он знает всего Пушкина наизусть. He knows all of Pushkin by heart. □ Интересно знать, кто сделал это распоряжение. I wonder who gave that order. • Давайте нам почаще о себе знать! Let us hear from you often. • Она знала в жизни не мало горестей. She's had plenty of trouble in her day. • Ничего не поделаешь! Годы дают себя знать. It can't be helped. The years tell on you. • Я за всех плачу, знай наших! I'm paying for everybody; how do you like that! • Я и знать его больше не желаю. I don't care to have anything to do with him any more.

значение meaning. В другом контексте это слово имеет совершенно иное значение. This word has an entirely different meaning in another context. — Вы совершенно не поняли всего значения его слов. You completely misunderstood the whole meaning of what he said. • importance. Этот завод всесоюзного значения. This plant is of national (Soviet) importance. — Я не придаю его словам никакого значения. I don't attach any importance to his words. — Успех этого концерта имеет для него большое значение. The success of the concert is very important to him.

значительный considerable. Это составит значительную сумму. This will amount to a considerable sum. — В ваше отсутствие тут произошли значительные перемены. Considerable changes took place here while you were away. • important. Я его не считаю значительным человеком. I don't consider him an important person. • significant. Эта часть его речи и была самой значительной. This was the most significant part of his speech. □ в значительной степени to a great extent. Это в значительной степени ваша вина. It was your fault to a great extent. значительно much. Вы теперь говорите по-русски значительно лучше чем раньше. You speak Russian now much better than before.

значить to mean. Что это значит: "sweetheart"? What does "sweetheart" mean? — Что значит ваше молчание? What does your silence mean? — Ваша дружба для меня много значит. Your friendship means a lot to me. □ значит it means. Так значит вы согласны. Does it mean that you agree? • so. Приходит он, значит, ко мне и говорит. ... So he comes to see me and says ... □ Вот что значит не слушаться! That's what you get for disobeying!

значок (-чка) badge. Это комсомольский значок. This is the Komsomol badge. • emblem. Какой значок у вашей команды? What emblem does your team wear? • sign. Что означают эти значки на полях? What do these signs in the margin mean?

знобить (only S3, P3) to feel chills. Меня весь вечер знобило. I had the chills all evening long.

зову See звать.

зол See зло.

зола ashes.

золовка sister-in-law (husband's sister).

золото gold. Это кольцо из массивного золота. This ring is made of solid gold. — Костюмы хористок все расшиты золотом. The costumes of the chorus girls are embroidered in gold. — *Не всё то золото, что блестит. All that glitters is not gold.

золотой gold. Он когда-то работал на золотых приисках. He once worked in the gold mines. — Я хочу купить золотые часы. I want to buy a gold watch. • darling. Сынок мой золотой! My darling son! — Дорогой, золотой, возвращайся поскорей! Dearest, darling, come back soon! □ Это вы золотое слово сказали! You said just the right thing. • *Он мне сулил золотые горы. He promised me the moon. • *У неё просто золотые руки. She's very clever with her hands. • Я избрал золотую середину. I arrived at the happy medium. • Это просто золотой работник. This worker is worth his weight in gold.

зона zone.

зонтик umbrella.

зрачок (-чка) pupil. У вас зрачки очень расширены. Your pupils are very much enlarged.

зрелище sight. Какое ужасное зрелище! What an awful sight!

зрелый (sh -ла) ripe. Этот арбуз зрелый? Is this watermelon ripe? • mature. Он уже не мальчик, а вполне зрелый человек. He's no longer a boy, but quite a mature man. □ зрело mature. Она очень зрело рассуждает. She shows mature judgment.

зрение sight. У меня ослабло зрение. My sight has gotten weaker. □ точка зрения point of view. Я не согласен с вашей точкой зрения. I don't agree with your point of view. угол зрения angle. Я не пробовал смотреть на его поступок под этим углом зрения. I haven't considered his action from that angle. □ Это только обман зрения. It's only an optical illusion.

зритель (M) spectator.

зря for no reason at all. Вы зря на него рассердились. You got angry at him for no reason at all. • for nothing. Я зря купил этот билет; у меня нет времени идти в театр. I bought this ticket for nothing; I haven't got any time to go to the theater. □ Зря я с вами пошёл, мне тут очень скучно. I shouldn't


text:
The New International Encyclopædia/Deuteronomy

DEUTERONOMY. The name of the fifth book of the Pentateuch, derived from the Greek translation of the two Hebrew words in Deuteronomy xvii. 18, which signify ‘repetition of the law.’ Deuteronomy contains the last injunctions of Moses to his people, delivered in the land of Moab. With the exception of chapters xxvii.-xxviii., xxxiv., and a few verses elsewhere, the book is in the form of an address. There are, however, in reality, three distinct speeches: (a) chapters i.-iv.; (b) chapters v.-xxvi.; (c) chapters xxix.-xxxi.; together with two poems, chapters xxxii. and xxxiii. The book closes with an account of the death of Moses (chapter xxxiv.). It was already recognized by some of the Church fathers, e.g. Chrysostom and Jerome, that Deuteronomy is the book referred to in II. Kings xxii. as having been found in the eighteenth year of Josiah (B.C. 622) by the High Priest Hilkiah. (See .) But while critics are now unanimous in dating the beginning of Deuteronomy from this period, it does not follow that the book, as we have it, was composed in the days of Josiah. In the first place, the law book brought to the King could not have been as extensive as the present book of Deuteronomy. The two poems are clearly additions, and the same may be said of the short prophetic discourse in chapters xxix.-xxxi. and of the blessings and curses,

xxvii. There remain the two speeches, (1) chapters v.-xvi., to which chapter iv. 45-49 forms the introduction, and (2) chapters i.-iv. Since the former discourse contains no reference to the latter, the two are independent of one another; other evidence can also be brought forward. Between the two the choice is not difficult. Since Hilkiah speaks of a ‘book,’ a document of some bulk is evidently intended, and the references to specific laws in the narrative of II. Kings confirm the view adopted by most critics that chapters v.-xxvi. represent the law-book of Hilkiah, which may have been composed in the earlier years of Josiah's reign, or possibly under Manasseh or Hezekiah. This discourse may be again divided into two sections: (a) chapters v.-xi.; (b) chapters xii.-xxvi. The former is an historical narrative put into the mouth of Moses; the latter an exposition of the law. The two divisions, however, formed an organic whole, and everything points to a single origin for them. The historical narrative forms the justification, as it were, for the authority claimed for the law. Naturally, even in this original portion of Deuteronomy, insertions and anplifications have been introduced by those who in the course of time enlarged the book by adding to it the other discourses, the blessings and the curses, and the poems; and who inclosed the whole in an historical frame and attached it to the four preceding books, and to the four following ones, Joshua, Judges, Samuel, and Kings, in order to form one great historical compilation in which the legal code of Deuteronomy and the earlier and later legal codes imbedded in Exodus, Leviticus, and Numbers have been worked in. (See ; .) In these codes three distinct strata are recognized: (a) Exodus xxi.-xxiii., called the Book of the Covenant; (b) Leviticus xvii.-xxvi., the Law of Holiness; (c) the Priestly Law, including the rest of the laws in Exodus, Leviticus, and Numbers. Hence a question arises as to the position to be accorded to the original Deuteronomic code. As a result of the investigations of modern scholars — notably Kuenen, Graf, Wellhausen, and Stade — it may now be regarded as definitely established: (1) that Deuteronomy is older than (b) and (c), but younger than (a): and (2) that the Deuteronomic code is based upon the Book of the Covenant, enlarged and adapted to new conditions and introducing as an entirely new feature the recognition of Jerusalem as the only legitimate centre of Yahweh worship. Everything points to Jerusalem as the place where the original Deuteronomy was written, and there is nothing strange in the supposition that, as a result of prophetic agitation for the purification of Yahweh worship, an attempt should have been made, particularly after the profound impression made in Judea by the catastrophe to the northern Kingdom, to formulate an ideal code which should carry out the views of the Yahweh purists; and since the prophets pointed to the days of the wanderings in the wilderness as the period when the people showed the greatest fidelity to Yahweh, it was also natural that the tradition should arise and gather strength which ascribed the Deuteronomic code, as subsequently the other codes, to the great leader of the past — Moses. It is this tradition which, shaping the subsequent history of Israel, gave to the codes their authority in the eyes of the people. How long after this

the second discourse, chapters i.-iv., was added has not yet been ascertained by the investigations of scholars, though it probably dates from the exilic period. The same may be said of chapter xxix., while chapter xxviii. appears originally to have been the conclusion to the enlarged book. Chapter xxvii. is an independent composition, which again impresses one as the natural conclusion of a book, and is therefore a ‘doublet’ to chapter xxviii. It may be admitted that the problems involved in the relationship of these two chapters (xxvii.-xxviii.) to the rest of the book have not yet been satisfactorily solved, and further investigations are needed. Of the poetic supplements, (a) the Song of Moses and (b) the Blessing of Moses, the former is now regarded as an exilic or even post-exilic composition, while the latter is considerably older, and reflects political conditions as they existed in the days of Jeroboam II. (B.C. 782-743), before the disappearance of the northern kingdom.

. See besides the commentaries of Dillmann, Driver, Keil. Oettli, Montet, Steuernagel, etc., Stark, Das Deuteronomium (Leipzig, 1894); Steuernagel, Der Rahmen des Deuteronomiums (Halle, 1894); Addis, Documents of the Hexateuch, vol. ii. (London, 1898).


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The Encyclopedia Americana (1920)/New Testament Theology

NEW TESTAMENT THEOLOGY, that branch of theological science which has for its peculiar task to state, arrange and compare the theological doctrines and conceptions found in the New Testament. While it might be combined with Old Testament theology under the name Biblical theology, yet the differences in dates, language, style and contents between the Old Testament and the New are such that their respective theologies have usually been treated separately, although their methods are necessarily identical. It is also possible to state the doctrinal teachings and theological conceptions of any individual author and even those found in any single work of any author, and such contributions to Biblical theology have often proved exceedingly valuable; but the historic unity of the New Testament renders it practically important that the teachings and views of the various New Testament authors should be so presented and compared as to give but a single impression of the whole.

Character and Relations. — New Testament theology is strictly a historical science, neither attacking nor defending the conceptions which it finds, but merely stating, arranging and comparing them. As a historical science it is connected with Ecclesiastical History and might be considered the first volume of the History of Christian Doctrine. But it demands such a mastery of the results of the sciences of Isagogics and Exegesis, on which it depends, that it is usually associated rather with interpretation, of which it might be reckoned the crown. It also presupposes and builds upon Old Testament history and the history of the world in New Testament times, and in its turn it provides much material for Dogmatics.

History. — The name Biblical Theology, which had earlier been employed to designate such a system of dogmatics as was based upon the Scriptures rather than upon either creeds or reason, was first used in its modern sense by Gabler in 1787, since which time the science in its application both to the Old Testament and the New has gradually developed. The first American work in the sphere of New Testament theology was published in 1870, and the first lectures in any American theological school are said to have been given in 1883. Since then it has received a steadily increasing amount of attention.

Difficulties. — The task of the New

theologian presents peculiar difficulties. It is impossible for him to increase the amount of the material with which he deals, however helpful for supplementing or verifying his conclusions such increase might be. All expression of thought is defective, and most of all is this true in theology, where upon words derived from the earthly and the human is laid the burden of declaring the heavenly and the divine. Further, the teachings to be considered come in a form due to ancient ages, tongues and conditions, and accordingly accurately and adequately to restate in modern form thoughts which have thus come down in ancient garb cannot be easy. Then, since with few exceptions the theological thoughts contained in the New Testament found expression solely for ends then immediately practical, it follows that the statements are often partial and incomplete, and the emphasis upon certain aspects of truth is only relative, and these statements must be read with constant reference to the thought of the age and the details of the local situation to which they belong. Hence only with difficulty can the incomplete expressions of practical religious thought be fitted together to reconstitute such systems of doctrine as may be credibly attributed to the various New Testament authors.

Grouping of the Books. — There is general agreement as to the grouping of the New Testament books according to the types of thought which they exemplify. The teaching of Jesus demands attention first, if not as a standard for the rest or as of superior authoritativeness, as at any rate prior in time to the other New Testament teachings and as presupposed by them. The records of Christ's teaching are necessarily subdivided into the Synoptic and Johannine reports. The second group of documents represents the type of Christian thought which developed among Christians of Hebrew descent and consists of the first part of the book of Acts, the letters of James and Jude, the two letters of Peter (which, however, show that there had been a development considerably beyond the primitive conceptions current in the Church), and such traces of apostolic or other early doctrine as may be noted in the Gospels. In the Pauline section the Epistles attributed to this Apostle fall naturally into four groups, which differ in theme and matter as well as in date and style. If any of these letters should not be held to be Pauline in origin, they are yet so distinctly in harmony with Paul's views that this would not change their place in the general classification, while the Epistle to the Hebrews is a natural pendant to the writings of Paul. The fourth group of New Testament writings consists of the books attributed to the Apostle John, consisting of his letters, of so much of the Fourth Gospel as is not the teaching of Christ and of the Revelation.

Teaching of Jesus in the Synoptics. — In the Synoptic reports Jesus began his teaching by echoing the proclamation of his forerunner, John the Baptist: "The kingdom of heaven is at hand." While from the beginning of this preaching he seems to have recognized that he himself was to be the head of the promised kingdom, yet his own conception of the character and work of the Messiah was so different from the popular conception, so much loftier and purer, that he could not present

himself at once and unreservedly as the Coming King, for, had he immediately and unmistakably advanced his claim, political enthusiasm would have forestalled religious faith, and even on the part of true followers earthly ideals, expectations and plans would have obscured and neutralized heavenly, as, indeed, to some extent actually occurred in spite of caution and reserve. The name kingdom of heaven or of God, however, remained prominent throughout the teaching of Jesus, but in the latter part of it with an altered meaning. Convinced that he had nothing to hope from the leaders of the nation or the people whom they controlled for the kingdom of prophecy, which was intended to reach its spiritual ends through a local, national, political organization, Jesus necessarily substituted individual submission to the sovereignty of God, and retaining the name without the form, the kingdom which he strove to establish became in his teaching universal and spiritual.

While the state of individuals and society which he would establish thus took a new form in consequence of his rejection by his nation, the conditions of entrance, as well as the ultimate ends to be attained, remain unchanged. The first demand upon each and all is for repentance. As a morally transformed and thus fit nation should have met its King come at last, so only a soul turned from evil to good can receive the spiritual blessings which Jesus bestows. More and more clearly as antagonism gave renewed opportunity, Jesus denounced sin and demanded from all without exception penitence and reformation, although in serene consciousness of sinlessness he ever held himself apart from all confession of any evil on his own part.

With repentance as a reversal of moral tendency must come acceptance of himself as Supreme Master and absolute submission to him. His demand for self-denial is a demand for complete self-abjuration; his invitation, “Come unto Me,” is not only an invitation, but no less the presentation of himself to the world as the one fountain of spiritual blessing; to receive him he says is to receive God himself, and personal service to him is regarded as proof of sins forgiven; devotion beyond all other loves is required, and so absolutely supreme is the relation of the soul to him that on confession or denial of him he makes the issues of the future life to hinge. This relation is made still more significant by the few but clear and emphatic teachings as to his death, by virtue of which as a ransom salvation would be rendered possible for men.

The fourth element in the teaching of Jesus which the Synoptists record relates to God. This teaching is almost never metaphysical, only religious and practical. The chief thought in it is God's love. This love, which exceeds that of any earthly father for his child, is shown in the rising of the sun on the evil and the good alike and the coming of the rain on both just and unjust, and in care for sparrows, ravens and lilies, and finds its crown of perfectness in kindness to the unworthy. The climax of this teaching appears in the parables about rescue of the lost, in the third of which, usually called the “Parable of the Prodigal Son,” this tender love of God is so winningly presented that it has given a very common name

for the love of God, so that all Christ's teaching is said by many to he dominated by the thought of God's “Fatherhood,” a view which should be so held as to include the other conceptions of Jesus as to God's special relation of fatherhood to believers and his unique fatherhood to Christ himself.

Teaching of Jesus According to John. — In the Gospel of John the teaching of Jesus is presented with a superficial dissimilarity at first sight striking, but in essential consistency with the Synoptic reports. As the place of the ministry reported is largely the city of Jerusalem instead of the open country of Galilee, as we have often hostile Pharisees for interlocutors instead of disciples for reverent auditors, so of the four chief elements of the Synoptic teaching, the Kingdom, Repentance and Faith, his own unique supremacy and the fatherly Love of God, the kingdom is scarcely mentioned, repentance is ignored and faith given a different aspect and the paternal kindness of God is much less emphasized, while Jesus insists even more upon his own pre-eminence and shows it in new lights.

The two foci of the teaching reported in the Fourth Gospel are, as might be expected from the author's own statement of his purpose as stated at the end of his writing, the deity of Christ and the duty of Faith. All the discourses in the Gospel are selected with a view to showing Christ's self-revelation to the world on the one hand and to his disciples on the other. While his Messiahship is not here emphasized, there is presented instead a conception of a sonship based on a unique unity with God, combined with hints of pre-existence, suggestions and implications of divinity and, finally, a welcome by Jesus to the assertion of his deity.

The proper relation on the part of his disciples, and, indeed, of all men, toward this personality who thus presents himself is not mere acceptance of statements about him and of truths relating to him, but further spiritual union with him by entering into relations to him, appropriation, in a word.

Judaic Teaching. — The earliest Apostolic teaching and the type of doctrine which seems long to have prevailed among the churches which were of Judaic origin and cast was only to a very slight degree dogmatic and brought on no enlarged or corrected doctrines touching the nature of God or the character of men. Indeed, no New Testament authors ever approach these themes as if intending to communicate fresh truth, but rather to confirm and apply truth already commonly apprehended. The chief thought of the primitive Church was the place and rank of Jesus, and here even the earliest teaching of the Apostles is developed in many respects beyond that of Jesus himself, a fact which is not surprising when it is remembered on the one hand that we cannot rightfully suppose that he exhausted the contents of his consciousness in even his frankest disclosures to his disciples, and on the other hand he himself promised that the guidance of the Spirit whom he would send from God would result in larger knowledge than his own instructions had brought. While the name of the kingdom is dropped at once and permanently out of use, at the same time the Messiahship of Jesus is asserted, and it is insisted

upon that by his coming forth from the tomb re-embodied, which was the resurrection to which his Apostles testified, his Messiahship and Lordship were fully confirmed. While it was constantly recognized that Jesus was no less man than other men, he was regarded as distinguished from other men, not only by his character of unique holiness, but also by his Messianic rank which gave him universal sovereignty and Lordship and, further, he was given the title Lord, which had been a familiar substitute for the most sacred of all the divine names. Theological discussions as to the nature, basis and conditions of salvation are not to be expected in such documents as represent Judaic Christianity, but it is plain that it was thought of as release alike from the consequences and the power of sin, provided, especially in the former aspect, by the death of Christ, and to be obtained by repentance.

Pauline Teaching. — The teachings of Paul are much fuller than those of the other Apostles, and in many places, owing to the doctrinal controversies which evoked them, they approach somewhat closely to dogmatic form, while such was the diversity of the occasions out of which the letters arose and of the situations of their first readers, that they cover nearly the whole field of Christian thought. Paul's conceptions of the nature and attributes of God, of his sovereignty and his love, and of the ruined condition of sinful men, while frequently brought out with great distinctness, were in no sense peculiar to himself. His special topics are, besides the rank of Christ, his saving work, the duty of man in relation to it and the activity of the Holy Spirit in completing it. While Paul implies a general knowledge of the life and teachings of Jesus, he looked to Christ as far transcending in nature and rank what might be inferred from these facts. In Paul's mind the unique fact of the resurrection of Jesus at once certified to his unique nature and relation to God and opened to him the way to supreme exaltation and universal dominion which would become fully his when he should return in glory to earth. He shared the divine essence; in his activities before his birth of a woman he created the universe and continues to uphold it, and to him worship is rightfully paid. The life and especially the death of Jesus were a part of the divine plan for the rescue of men from the state into which their sin had brought them. The death of Christ was clearly set forth by Paul as provided in the love of God as a basis indispensably prerequisite for the favorable treatment which he gives to every penitent: the blood of Christ was to Paul the ransom and propitiation by virtue of which redemption and reconciliation are secured for men. Paul was led by controversy to insist with peculiar urgency that Divine forgiveness and favor are conditioned on faith alone, that is, that salvation does not primarily depend on the behavior of a man, but on his acceptance of God's gracious gift, but while faith alone is the condition of entrance on the Christian's state, yet the Christian life in its ideal involves nothing less than the perfect performance of every duty and this ideal is practically attained only by the aid and power of the Holy Spirit, whom he regards as possessing personal, divine

attributes, who is imparted to every believer and permanently dwells in him.

Teaching of the Epistle to the Hebrews. — The letter to the Hebrews makes no contribution of special novelty to the theology of the New Testament. While somewhat unlike the thought of Paul in that it presents the Mosaic system as helpful preparatory to Christianity which supersedes it, the views which it presents of the transcendent rank and sacrificial death of Christ are in fullest harmony with Paul's. That Christ is a “high priest,” that is, a representative of men before God, and that faith is an unyielding grasp on the invisible, are thoughts which are peculiar to the author of this Epistle.

Johannine Teaching. — The teachings of John relate themselves proportionally more to God himself than those of any other New Testament teacher, but his conceptions of the deity, like theirs, are mainly dynamic and ethical, rather than metaphysical. His thought seems to sum itself up in three words, life, light and love, which suggest that God is the constant source of all power and joy; that he is spotlessly holy and tends unceasingly to manifest himself as such in and to his universe, and that his most central, essential and characteristic attribute is kindness and beneficence, unceasing and all-embracing. In the teaching of John the eternal Logos, or expression of God, became incarnate in Jesus, and thus presents God to men; and in turn by his death he became the “propitiation” in virtue of which forgiveness is promised on condition of penitence and confession. The privilege and duty of Christians is fellowship with God, that is, by refraining from all sin to share his spotless holiness.

Bibliography. — Adeney, W. F., ‘The Theology of the New Testament’; Bevschlag, W., ‘New Testament Theology’; Bovon, J., ‘Theologie du Nouveau Testament’; Estes, D. F., ‘An Outline of New Testament Theology’; Gould, E. P., ‘The Biblical Theology of the New Testament’; Holtzmann, H. J., ‘Lehrbuch der neutestamentlichen Theologie’; Stevens, G. B., ‘The Theology of the New Testament’; Weiss, B., ‘Biblical Theology of the New Testament’


text: Ælfric's Lives of Saints/15mar

title: Ælfric's Lives of Saints/15mar


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Page:Merry Muses of Caledonia.djvu/127

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"'Come cow me, minnie, come cowe me.'

— ' My minnie's aye glowerin' o'er me.'

title: Page:Merry Muses of Caledonia.djvu/127


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Page:Dictionary of National Biography volume 36.djvu/189

 the play before September 1594, but it was not until that time that be was connected with the lord admiral's company, for which the piece was written, and no inference as to its date is to be drawn from his entry.

The 'Tragedy of Dr. Faustus' was entered on the Stationers' Registers 7 Jan. 1600–1, but the 4to of 1604 is the earliest edition yet discovered. A copy (probably unique) is in the Bodleian Library. The title runs: 'The Tragicall History of D. Faustus. As it hath beene Acted by the Right Honourable the Earl of Nottingham his servaunts. Written by Ch. Marl. London. Printed by V. S. for Thomas Bushell, 1604.' Five years later this edition was reissued practically without alteration. A unique copy is in the town library of Hamburg, and has the title: 'The Tragicall History of the horrible Life and Death of Doctor Faustus. Written by Ch. Marl. Imprinted at London by G. E. for John Wright, 1609, 4to.' A reissue dated 1611 belonged to Heber (, Catalogue, No. 3770). A fourth 4to, which contains some scenes wholly rewritten, and Others printed for the first time, was published in 1616 as 'The Tragicall History of the Life and Death of Doctor Faustus. Written by Ch. Marl. London. Printed for John Wright, 1616.' Other quartos, agreeing in the main with that of 1616, appeared in 1619 (belonging to Mr. F. Locker Lampson), 1620, 1624, 1631, and, 'with several new scenes,' 1603 (very corrupt). Careful modern editions are by Wilhelm Wagner, London (1877 and 1885) by Dr. A. W. Ward, Oxford (1878 and 1887), and by H. Breymann, Heilbronn, 1889.

The relations between the two texts of 1604 and 1616 present numerous points of difficulty. Neither seems to represent the author's final revision. In a very few passages the later quarto presents a text of which the earlier seems to supply the author's revised and improved version. In other passages the readings of 1616 seem superior to those of 1604. At the same time each edition contains comic scenes and other feeble interpolations for which Marlowe can scarcely have been responsible: nor is it satisfactory to ascribe them, with Mr. Fleay, to Dekker. In 1662 Henslowe paid William Bird and Samuel Rowley 4 l. for making additions to 'Faustus,' and, as far as the dates or internal evidences go, either quarto may with equal reasonableness be credited with contributions by Bird and Rowley. The two editions were certainly printed from two different playhouse copies, each of which imperfectly reproduced different parts of the author's final corrections. Some of the scenes which only figure in the 1616 quarto were certainly extant more than twenty years earlier. A line in one of the interpolated scenes of 1616 was imitated in the 'Taming of A Shrew,' published as early as 1594, while reference was made to an incident in another added scene some three years later in the 'Merry Wives of Windsor' (iv. 5.71). A careful collation of the 1604 edition by Proescholdt is in 'Anglia,' iii. (1881). In the edition published at Heilhronn in 1889 the quartos of 1604 and 1616 are printed on opposite pages.

Although a collection of disconnected scenes rather than a drama, and despite its disfigurement by witless interpolations. Faustus's apostrophe to Helen, and his great soliloquy in the presence of death — 'an agony and fearful colluctation' — render the tragedy a very great achievement in the range of poetic drama. The first connected account of the story of Faust appeared at Frankfort-on-the-Maine in 1587 under the title 'Historia Ton. D. Jobann Fausten dem weitbeschreyten Zauberer und Schwartzkunstler.' A unique copy is in the Imperial Library of Vienna (cf. reprint by Dr. August Kuhne, Zerbat, I86S). The earliest English translation extant, 'The Historie of the damnable Life and deserved Death of Dr. John Faustus, by P. F., Gent.' is dated in 1592, but the title-page describes it as 'newly imprinted,' a proof that an earlier edition had appeared. From that earlier edition Marlowe doubtless derived his knowledge of the legend (cf., Marlowe's Paustus und seine Quelle, Bielefeld, 1881: see 'Marlowe's Faust,' by in Anglia, i. 44, and by , Englische Studien, v. 56).

The play was again well received. Alleyn assumed the title-role, and twenty-three performances were given by Henslowe between September 1594 and October 1597. On the last occasion, however, the receipts were 'nil.' According to Prynne's 'Histrio-Mastix,' 1633, f. 556, on one occasion the devil himself 'appeared on the stage at the Belsavage Playhouse in Queen Elizabeth's dayes' while the tragedy was being performed, 'the truth of which,' Prynne adds, 'I have heard from many now alive, who well remember it' (cf Notes and Queries, 2nd ser. v. 265). A phrase in the famous description of Helen is borrowed by Shakespeare in 'Troilus and Cressida,' and scene v. is closely imitated in Barnabe Barnes's 'Devil's Charter,' 1607, where the hero, Alexander Borgia, undergoes some of Faustus's experiences (cf., Lit. Relations of England and Germany, pp. 197 sq.) Dekker's 'Olde Fortunatus' also shows


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Miss Cayley's Adventures

Contents

 * 1) The Adventure of the Cantankerous Old Lady
 * 2) The Adventure of the Supercilious Attache
 * 3) The Adventure of the Inquisitive American
 * 4) The Adventure of the Amateur Commission Agent
 * 5) The Adventure of the Impromptu Mountaineer
 * 6) The Adventure of the Urbane Old Gentleman
 * 7) The Adventure of the Unobtrusive Oasis
 * 8) The Adventure of the Pea-Green Patrician
 * 9) The Adventure of the Magnificent Maharajah
 * 10) The Adventure of the Cross-Eyed Q.C.
 * 11) The Adventure of the Oriental Attendant
 * 12) The Adventure of the Unprofessional Detective
 * Advertisements

title: Miss Cayley's Adventures