text:
Page:Origin of the Anglo-Saxon Race.djvu/15

 ORIGIN OF THE

CHAPTER I. INTRODUCTION.

F we had no contemporary information of the settlement, for instance, of the State of Massachusetts, and nothing but traditions, more or less probable, concerning it until the middle of the nineteenth century, when an account of that settlement was first written, we should scarcely be warranted in regarding such a narrative as veritable history. Its traditionary value would be considerable, and there its value would end.

This supposed case is parallel with that of the early account of the Anglo-Saxons and the settlement of England as it went on from the middle of the fifth to the middle of the seventh century. That which Bede wrote concerning his own time must be accepted as contemporary history, and for this historical information we venerate his memory; but the early settlements in England were made six or eight generations before his day, and he had nothing but tradition to assist him in his narrative concerning them. We may feel quite sure that he wrote his best. Many of the old chroniclers who copied from 1


text: Ælfric's Lives of Saints/02eug

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

title: Ælfric's Lives of Saints/02eug


text: Mexico, as it was and as it is/Index

title: Mexico, as it was and as it is/Index


text: User:DeirdreAnne/oldws.js

title: User:DeirdreAnne/oldws.js


text:
The New International Encyclopædia/Kobbé, Gustav

KOBBÉ, kōb'bắ, Author:Gustav Kobbé (1857—). An American music critic and author, born in New York. When ten years old he was sent to

Germany, to study composition and the piano with Adolf Hagen. After five years with that teacher he completed his musical studies with Mosenthal in New York, and in 1877 graduated from Columbia College, and two years later from the Columbia Law School. He became engaged in literary and newspaper work, and contributed articles on musical and dramatic subjects to the leading magazines and periodicals. His two-volume Wagner's Life and Works (1890), which gives analyses and the leitmotives of the music dramas, is well known to students of music. In addition he published: The Ring of the Nibelung (1889); New York and Its Environs (1891); Plays for Amateurs (1892); My Rosary, and Other Poems (1896); Miriam (1898).


text:
John Byrom

 * "John Byrom" in Studies of a Biographer

title: John Byrom


text:
Page:O. F. Owen's Organon of Aristotle Vol. 2 (1853).djvu/175

 believe from things less credible. If, then, we ought not to make the problem more difficult, (that axiom) must be laid down, but if it is necessary) to syllogize through things more known, it must not be laid down; or must it not be posited by the learner, except it be more known, but must be laid down by him who exercises himself, if it only appear true? so that it is evident that the querist, and the teacher ought, not similarly to require a thing to be laid down.

Chapter 4
sufficient then, has been said as to how it is necessary to interrogate and arrange, but about reply, we must first determine what is the employment of him who answers rightly, as also of him who rightly interrogates. Now, it is the duty of the interrogator, so to induce the argument, as to make the respondent assert the most incredible things, of those which are necessary through the thesis, but of the respondent (to take care) that the impossible, or the paradoxical, do not seem to result through him, but through the thesis, since perhaps it is another fault, to place that first which ought not to be so, and not to keep what is laid down, in a proper manner.

Chapter 5
the several particulars are indefinite, (which should be observed) by those who dispute for the sake of exercise and experiment—(for the same objects are not (proposed) to the teacher or the learner, and to those who contend, nor to both these, and to those who practise with each other for the sake of inquiry; for to the learner always, things which appear (true) are to be laid down,


text:
Page:O. F. Owen's Organon of Aristotle Vol. 2 (1853).djvu/176

 since no one attempts to teach a falsity; but of those who contend, it is necessary that the querist, should altogether seem to do something, but the respondent appear to suffer nothing; yet in dialectic associations it has not yet been distinctly explained by those who dispute, not for the sake of contest, but of experiment and inquiry, what the respondent ought to aim at, also what to concede and what not, in order to preserve the thesis well, or ill)—since then, we have nothing delivered by others, we shall endeavour to say something, ourselves.

The respondent then is required, to sustain the dispute, a probable or improbable thesis, or neither, being laid down, and which is either simply, or definitely, probable, or improbable, as to a certain person, whether himself, or another. In what way it is probable, or improbable, makes no difference, as the method of answering well, and of granting, or not granting, the question, will be the same; if then the thesis is improbable, it is necessary that the conclusion be probable, but if that, is probable, that this, should be improbable, for the querist always concludes the opposite, of the thesis. If however what is laid down, be neither improbable, nor probable, the conclusion also will be of this sort, but since he who syllogizes properly, demonstrates the proposed question, from things more probable and better known, it is evident that when what is laid down, is simply improbable, the respondent must not grant either that which does not seem simply, nor that which seems indeed, but is less apparent than the conclusion, for the thesis being improbable, the conclusion is probable, so that it is necessary that all the assumptions, should be probable, and more so, than what is proposed, if what is less known, is to be concluded, through things better known. Wherefore, except such a thing as this, is amongst the things questioned, it must not be laid down by the respondent, but if the thesis be simply probable, it is clear that the conclusion is simply improbable. Whatever then seems (true) must be laid


text: Appletons' Cyclopædia of American Biography/Iff, Simon van


text: Appletons' Cyclopædia of American Biography/Ietersdorf-Klasten, Gustav von


text:
Page:O. F. Owen's Organon of Aristotle Vol. 2 (1853).djvu/177

 down, and of those which do not appear (true), such as are less improbable than the conclusion, for it will appear then, that the disputation has been sufficiently well conducted. In like manner, if the thesis be neither improbable nor probable, for thus all things apparent must be admitted, and of those which do not appear, such as are more probable than the conclusion, for thus it will happen that the arguments will be more probable. If then what is laid down be simply probable or improbable, we must make a comparison with reference to those which appear simply (true), but if what is laid down, be not simply probable or improbable, but to the respondent, it must be laid down, or not, with reference to him deciding what appears, and what does not appear. If moreover the respondent defends the opinion of another, it is clear that the several particulars must be laid down and denied, looking to the conception which he forms; wherefore they who entertain strange opinions, e. g. that good and evil are the same, as Heraclitus says, do not admit that contraries are not simultaneously present with the same thing, not as if this did not seem so, to them, but because, according to Heraclitus, so it must be asserted. They also do this who receive theses from each other, since they conjecture what he who lays the thesis down will say.

Chapter 6
is evident then what the points are, which the respondent should direct his attention to, whether what is laid down be simply probable, or is so to a certain person; since however every question must be of necessity either probable or improbable, or neither, also must pertain either to the disputation or not, if indeed it be probable and not relevant to the argument, it must be admitted when it has been stated that it is probable; but if it be improbable and irrelevant to the argument, it must be admitted indeed, yet we must signify besides, that it does not seem probable, for the sake of avoiding


text:
User:ولد ببال

مرحبا بك في صفحتي

title: User:ولد ببال


text:
Page:O. F. Owen's Organon of Aristotle Vol. 2 (1853).djvu/220

 nions, since they do not desire and say the same thing, but employ the most seemly words, and desire things which appear profitable; for instance, they say, it is necessary to die well, rather than to live pleasantly, and to he justly poor, than to be basely rich; but they desire the contrary. He therefore who speaks according to volitions, must be brought to apparent opinions, but he who speaks according to these, must be brought to concealed (volitions), for it is necessary in both ways to speak paradoxes, since either they assert what is contrary to apparent or to unapparent opinions.

The place indeed of causing the assertion of paradoxes is very extensive, as Callicles in the Gorgias is introduced, saying, (which also all the ancients consider to happen,) from what was according to nature, and according to law; for they say nature, and law, are contraries, and that justice according to law, is excellent, but according to nature, it is not excellent. Wherefore we must oppose him according to law who speaks according to nature, but lead him to nature who speaks according to law, for to say that it exists in either of these two ways, is paradoxical. But according to them, that which is after nature is true, but what is according to law is that which appears to the multitude; wherefore it is evident that they, as the disputants, now endeavoured either to confute the respondent, or to make him assert paradoxes.

Some questions, indeed, have on both sides an answer contrary to opinion, as whether is it right to obey the wise or a father, and ought we to do things advantageous or just, and is to be injured more eligible than to injure? We ought, however, to lead to conclusions which are opposed to the multitude and the wise, if, indeed, some one speaks as those who are conversant with disputations, we ought to bring him to conclusions contrary to the multitude; but if he speaks as the multitude, (to conclusions contrary) to those who are conversant with disputations. For the one, indeed, say that the happy man is necessarily just, but it seems contrary to the opinion of the many, that a king should not be happy; thus to


text:
Page:The Mediaeval Mind Vol 1.djvu/171

CHAP. VIII received the Burgundians in his castle on their way to Etzel's Court, had exchanged gifts with them, and betrothed his daughter to the youngest of the three kings. He was as unsuspecting as Etzel of Kriemhild's plot. But in the end Kriemhild forces him, on his fealty as liegeman, to outrage his heart and honour, and attack those whom he had sheltered and guided onward—to their death.

Not much love in this tale, only hate insatiable. But the greatness of hate may show the passional power of the hating soul. The centuries have raised to high relief the elemental Teutonic qualities of hate, greed, courage and devotion, and human personality has enlarged with the heightened power of will. The reader is affected with admiration and sympathy. First he is drawn to Siegfried's bright morning courage, his noble masterfulness—his character appears touched with the ideals of chivalry. After his death the interest turns to Kriemhild planning for revenge. It may be that sympathy is repelled as her hate draws within its tide so much of guiltlessness and honour; and as the doomed Nibelungen heroes show themselves haughty, strong-handed, and stout-hearted to the end, he cheers them on, and most heartily that grim, consistent Hagen in whom the old German troth and treachery for troth's sake are incarnate.

The Kudrun is a happier story, ending in weddings instead of death. There was no licentiousness or infidelity between man and wife in the Nibelungen, and through all its hate and horror no outrage is done to woman's honour. That may be taken as the leading theme of the Kudrun. An ardent wooer, to be sure, may seize and carry off the heroine, and his father drag her by the hair on her refusal to wed his son; but her honour, and the honour of all women

title: Page:The Mediaeval Mind Vol 1.djvu/171


text:
Page:The Mediaeval Mind Vol 1.djvu/172

150 in the poem, is respected and maintained. The ideal of womanhood is noble throughout: an old king thus bids farewell to his daughter on setting forth to be married: You shall so wear your crown that I and your mother may never hear that any one hates you. Rich as you are, it would mar your fame to give any occasion for blame."

A mediaeval epic may tell of the fortunes of several generations, and the Kudrun devotes a number of books to the heroine's ancestors, making a half-savage narrative, in which one feels a conflict between ancient barbarities and a newer and more courtly order. When the venturesome wooing and wedded fortune of Kudrun's mother have been told, the poem turns to its chief heroine, who grows to stately maidenhood, and becomes betrothed to a young king, Herwig. A rejected wooer, the "Norman" Prince Hartmuth, by a sudden descent upon the land in the absence of its defenders, carries off Kudrun and her women by force of arms, and the king, her father, is killed in an abortive attempt to recapture her. In Hartmuth's castle by the sea Kudrun spends bitter years waiting for deliverance. His sister, Ortrun, is kind to her, but his mother, Gerlint, treats her shamefully. The maiden is steadfast. Between her and Hartmuth stands a double barrier: his father had killed hers; she was betrothed to Herwig. Hartmuth repels his wicked mother's advice to force her to his will. In his absence on a foray Gerlint compels Kudrun to do unfitting tasks. Hartmuth, returning, asks her: "Kudrun, fair lady, how has it been with you while I and my knights were away?"

"Here I have been forced to serve, to your sin and my

title: Page:The Mediaeval Mind Vol 1.djvu/172


text: Appletons' Cyclopædia of American Biography/Iselin, Jacob Christian


text:
User talk:Asnac

Welcome

Hello, Asnac, and welcome to Wikisource! Thank you for. I hope you like the place and decide to stay. Here are a few good links for newcomers:
 * Help pages
 * Style guide
 * Inclusion policy
 * For Wikipedians

You may be interested in participating in Add the code active projects, PotM or CotW to your page for current wikisource projects.
 * Proofread of the Month
 * Community collaboration
 * Requested texts

You can put a brief description of your interests on your user page and contributions to another Wikimedia project, such as Wikipedia and Commons.

I hope you enjoy contributing to Wikisource, the library that is free for everyone to use! In discussions, please "sign" your comments using four tildes ( ~ ); this will automatically produce your IP address (or username if you're logged in) and the date. If you need help, ask me on my talk page, or ask your question here (click  [ edit] ) and place  before your question.

Again, welcome! Doug.(talk • contribs) 13:12, 9 April 2012 (UTC)

title: User talk:Asnac


text: Author:John Floyer

title: Author:John Floyer


text:
Page:The Mediaeval Mind Vol 1.djvu/173

CHAP. VIII shame," answers Kudrun—a great answer, in its truth and self-control.

After an interval of kind treatment the old "she-wolf" Gerlint sets Kudrun with her faithful Hildeburg to washing clothes in the sea. It is winter; their garments are mean, their feet are naked. They see a boat approaching, in which are Kudrun's brother Ortwin, and Herwig her betrothed, who had come before their host as spies. A recognition follows. Herwig is for carrying them off; Ortwin forbids it. "With open force they were taken; my hand shall not steal them back"; dear as Kudrun is, he can take her only nâch êren (as becomes his honour). When they have gone, Kudrun throws the clothes to be washed into the sea. "No more will I wash for Gerlint; two kings have kissed me and held me in their arms."

Kudrun returns to the castle, which soon is stormed. She saves Hartmuth and his sister from the slaughter, and all sail home, where the thought is now of wedding festivals.

Kudrun is married to Herwig; at her advice Ortwin weds Ortrun, and then she thinks of Hartmuth's plight, and asks her friend Hildeburg whether she will have him for a husband. Hildeburg consents. Kudrun commands that Hartmuth be brought, and bids him be seated by the side of her dear friend "who had washed clothes along with her!"

"Queen, you would reproach me with that. I grieved at the shame they put on you. It was kept from me."

"I cannot let it pass. I must speak with you alone, Hartmuth."

"God grant she means well with me," thought he. She took him aside and spoke: "If you will do as I bid, you will part with your troubles."

Hartmuth answered: "I know you are so noble that your behest can be only honourable and good. I can find nothing in my heart to keep me from doing your bidding gladly, Queen." The high quality of speech between these two will rarely be outdone.

There is directness and troth in all these German poems. Troth is an ideal which must carry truth within it. The more thoughtful and reflecting German spirit will evince

title: Page:The Mediaeval Mind Vol 1.djvu/173


text:
Author:Charles Lucas

Works

 * Essay on Waters

title: Author:Charles Lucas


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/301

XXX] myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels, and of cassia five hundred shekels, after the shekel of the sanctuary, and of oil olive an hin: and thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil. And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony, and the table and all his vessels, and the candlestick and his vessels, and the altar of incense, and the altar of burnt offering with all his vessels, and the laver and his foot. And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy. And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest's office. And thou shalt speak unto the children of Israel, saying, This shall be an holy anointing oil unto me throughout your generations. Upon man's flesh shall it not be poured, neither shall ye make any other like it, after the composition of it: it is holy and it shall be holy unto you. Whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger, shall even be cut off from his people.

And the Lord said unto Moses, Take unto thee


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/302

Rh sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight: and thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy: and thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy. And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the Lord. Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people.

the Lord spake unto Moses, saying, See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: and I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, to devise cunning works, to work in gold, and in silver, and in brass, and in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship. And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise hearted I have put wisdom, that they may make all that I have commanded thee; the tabernacle of the congregation,


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/303

XXXI] and the ark of the testimony, and the mercy seat that is thereupon, and all the furniture of the tabernacle, and the table and his furniture, and the pure candlestick with all his furniture, and the altar of incense, and the altar of burnt offering with all his furniture, and the laver and his foot, and the cloths of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office, and the anointing oil, and sweet incense for the holy place: according to all that I have commanded thee shall they do.

And the Lord spake unto Moses, saying, Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Ye shall keep the sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people. Six days may work be done; but in the seventh is the sabbath of rest, holy to the Lord: whosoever doeth any work in the sabbath day, he shall surely be put to death. Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign


text:
Page:The Mediaeval Mind Vol 1.djvu/174

152 loyalty to truth itself as an ideal. Wolfram's poem of Parzival has this; and by virtue of this same ideal, Walter von der Vogelweide's judgments upon life and emperors and popes are whole and steady, unveiling the sham, condemning the lie and defying the liar. In them dawns the spirit of Luther and the German Reformation, with its love of truth stronger than its love of art.

Chronologically these last illustrations of German traits belong to the mediaeval time; and in fact the Nibelungenlied and Kudrun, and much more Wolfram's Parzival and Walter's poems, are mediaeval, because to some extent affected by that interplay of influences which made the mediaeval genius. On the other hand, the almost contemporaneous Norse Sagas and the somewhat older Eddic poems exhibit Teutonic traits in their northern integrity. For the Norse period of free and independent growth continued long after the distinctive barbarism of other Teutons had become mediaevalized. There resulted under the strenuous conditions of Norse life that unique heightening of energy which is manifested in the deeds of the Viking age and reflected in Norse literature.

This time of extreme activity opens in the eighth century, toward the end of which Viking ravagers began

title: Page:The Mediaeval Mind Vol 1.djvu/174


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/304

Rh between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed.

And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God.

when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, To morrow is a feast to the Lord. And they rose up early on the morrow, and offered burnt offerings, and brought


text:
Page:The Mediaeval Mind Vol 1.djvu/175

CHAP. VIII to harry the British Isles. St. Cuthbert's holy island of Lindisfarne was sacked in 793, and similar raids multiplied with portentous rapidity. The coasts of Ireland and Great Britain, and the islands lying about them, were well plundered while the ninth century was young. In Ireland permanent conquests were made near Dublin, at Waterford, and Limerick. The second half of this century witnesses the great Danish Viking invasion of England. On the Continent the Vikings worried the skirts of the Carolingian colossus, and the Lowlands suffered before Charlemagne was in his grave. After his death the trouble began in earnest. Not only the coasts were ravaged, but the river towns trembled, on the Elbe, the Rhine, the Somme, the Seine, the Loire. Paris foiled or succumbed to more than one fierce siege. About the middle of the ninth century the Vikings began to winter where they had plundered in the summer.

The north was ruled by chiefs and petty kings until Harold Fairhair overcame the chiefs of Norway and made himself supreme about the year 870. But he established his power only after great sea-fights, and many of the conquered choosing exile rather than submission, took refuge in the Orkneys, the Faroes, and other islands. Harold pursued with his fleets, and forced them to further flight. It was this exodus from the islands and from Norway in the last years of the ninth century that gave Iceland the greater part of its population. Thither also came other bold spirits from the Norse holdings in Ireland.

While these events were happening in the west, the Scandinavians had not failed to push easterly. Some settled in Russia, by the Gulf of Finland, others along the south shore of the Baltic between the Vistula and Oder. So their holdings in the tenth century encircled the north of Europe; for besides Sleswig, Denmark, and Scandinavia, they held the coast of Holland, also Normandy, where Rollo came in 912. Of insular domain, they held Iceland, parts of Scotland, and the islands north and west of it, some bits of Ireland, and much of England. Moreover, Scandinavians filled the Varangian corps of the Byzantine emperors, and old Runic inscriptions are found on marbles at Athens. Their narrow

title: Page:The Mediaeval Mind Vol 1.djvu/175


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/305

XXXII] peace offerings; and the people sat down to eat and to drink, and rose up to play.

And the Lord said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves: they have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt. And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven,


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/306

Rh and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever. And the Lord repented of the evil which he thought to do unto his people.

And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp. And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear.

And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. And he took the calf which they had made, and burnt it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it. And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/307

XXXII] my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf.

And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) then Moses stood in the gate of the camp, and said, Who is on the Lord's side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. For Moses had said, Consecrate yourselves to day to the Lord, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day.

And it came to pass on the morrow, that Moses


text:
Page:The Mediaeval Mind Vol 1.djvu/176

154 barks traversed the eastern Mediterranean long before Norman Roger and Norman Robert conquered Sicily and southern Italy. Such reach of conquest shows them to have been moved by no passion for adventure. Their fierce valour was part of their great capacity for the strategy of war. As pirates, as invaders, as settlers, they dared and fought and fended for a purpose—to get what they wanted, and to hold it fast. When they had mastered the foe and conquered his land, they settled down, in England and Normandy and Sicily.

Such genius for fighting was in accord with shrewdness and industry in peace. The Vikings laboured, whether in Norway or in Iceland. In the Edda the freeman learns to break oxen, till the ground, timber houses, build barns, make carts and ploughs. So a tenth-century Viking king may be found in the field directing the cutting and stacking of his corn and the gathering of it into barns. They were also traders and even money-lenders. The Icelanders, whom we know so intimately from the Sagas, went regularly upon voyages of trade or piracy before settling down to farm and wife. Sharp of speech, efficient in affairs, and often adepts in the law, they eagerly took part in the meetings of the Althing and its settlement of suits. If such settlement was rejected, private war or the holmgang (an appointed single combat on a small island) was the regular recourse. But it was murder to kill in the night or without previous notice. Nothing should be said behind an enemy's back that the speaker would not make good; and every man must keep his plighted word.

Much of the Norse wisdom consists in a shrewd wariness. Contempt for the chattering fool runs through the Edda.

title: Page:The Mediaeval Mind Vol 1.djvu/176


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/308

Rh said unto the people, Ye have sinned a great sin: and now I will go up unto the Lord; peradventure I shall make an atonement for your sin. And Moses returned unto the Lord, and said, Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written. And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my book. Therefore now go, lead the people unto the place of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them. And the Lord plagued the people, because they made the calf, which Aaron made.

the Lord said unto Moses, Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it: and I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite: unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way.


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/309

XXXIII] And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments. For the Lord had said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee. And the children of Israel stripped themselves of their ornaments by the mount Horeb.

And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the Congregation. And it came to pass, that every one which sought the Lord went out unto the tabernacle of the congregation, which was without the camp. And it came to pass, when Moses went out unto the tabernacle, that all the people rose up, and stood every man at his tent door, and looked after Moses, until he was gone into the tabernacle. And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and the Lord talked with Moses. And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped, every man in his tent door. And the Lord spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp:


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/310

Rh but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.

And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face:


text:
Page:Dictionary of National Biography volume 35.djvu/26

 It was reprinted in Waterston's ‘Cyclopædia of Commerce,’ London, 1847, 8vo.

In 1832 McCulloch published his most important work, ‘A Dictionary, Practical, Theoretical, and Historical, of Commerce and Commercial Navigation,’ London, 8vo, an admirable compendium of information on all matters connected with commercial transactions, based on consular reports and other exact statistics, embodying the results of researches extending over twenty years, and which, frequently revised, held throughout McCulloch's life, and still retains, the rank of a work of authority. It was followed by ‘A Statistical Account of the British Empire’ (Society for the Diffusion of Useful Knowledge), London, 1837, 8vo, 1839, 2 vols. 8vo, in which eminent scientific specialists collaborated.

In 1838 McCulloch was appointed to the comptrollership of the stationery office, and discharged the duties of the office with great efficiency until his death.

He still pursued his favourite studies with hardly abated energy. In 1841 he published ‘A Dictionary, Geographical, Statistical, and Historical, of the Various Countries, Places, and Principal Natural Objects in the World,’ London, 2 vols. 8vo (latest edition by Martin, London, 1866, 4 vols. 8vo); in 1845 ‘A Treatise on the Principles and Practical Influence of Taxation and the Funding System,’ London, 8vo, and ‘The Literature of Political Economy: a Classified Catalogue of Select Publications in the different Departments of that Science; with Historical, Critical, and Bibliographical Notices,’ London, 8vo—an excellent bibliography, marred by a somewhat inadequate treatment of foreign writers.

In 1846 he edited ‘The Works of David Ricardo, with a Notice of the Life and Writings of the Author,’ London, 8vo. In 1848 appeared his ‘Treatise on the Succession to Property Vacant by Death: including Inquiries into the Influence of Primogeniture, Entails, Compulsory Partition, &c., over the Public Interests,’ London, 8vo. In 1853 he published a volume of ‘Treatises and Essays on Subjects connected with Economical Policy; with Biographical Sketches of Quesnay, Adam Smith, and Ricardo,’ Edinburgh, 8vo; 2nd edit. enlarged, 1859. For the Political Economy Club, of which he was an original member, he edited in 1856 ‘A Select Collection of Scarce and Valuable Tracts on Money, from the Originals of Vaughan, Cotton, Petty, Lowndes, Newton, Prior, Harris, and others,’ London, 8vo; for his friend Lord Overstone in 1857, ‘A Select Collection of Scarce and Valuable Tracts and other Publications on the National Debt and the Sinking Fund, from the Originals of Harley, Gould, Pulteney, Walpole, Hume, Price, Hamilton, and others,’ London, 8vo, and a similar collection ‘On Paper Currency and Banking, from the Originals of Hume, Wallace, Thornton, Ricardo, Blake, Huskisson, and others,’ London, 8vo; in 1858 ‘Tracts and other Publications on Metallic and Paper Currency,’ London, 8vo; and in 1859 ‘A Select Collection of Scarce and Valuable Tracts on Commerce, from the Originals of Evelyn, Defoe, Richardson, Tucker, Temple, and others,’ London, 8vo. In 1860 he contributed the article on ‘Taxation’ to the eighth edition of the ‘Encyclopædia Britannica,’ vol. xxi. (reprinted separately the same year, Edinburgh, fol.).

After some years of failing health McCulloch died at the stationery office on 11 Nov. 1864. His valuable library, of over ten thousand volumes, passed to Lord Overstone.

McCulloch was elected in 1843 a foreign associate of the Institute of France, and from 1846 was in receipt of a government pension of 200l. a year. He married, on 11 Nov. 1811, Isabella Stewart, by whom he had four sons and six daughters. His wife was buried by his side in Brompton cemetery in July 1867.

A portrait of McCulloch by Sir Daniel Macnee is in the National Portrait Gallery, London.

McCulloch's place is rather among statisticians than economists. Completely dominated by his masters, Adam Smith and Ricardo, he shrank from no conclusion, however paradoxical, which seemed deducible from their principles, and practically did little more than restate their views in the most unqualified and dogmatic terms (cf., Œuvres Diverses, 1848, pp. 261 et seq.) His ‘Principles,’ however, had the merit of extreme lucidity, were translated into French, German, and Italian, and, until superseded by the great work of Mill, constituted a sort of manual of politico-economical orthodoxy. His habit of repeating himself in the ‘Edinburgh Review’ is exposed with much humour by Wilson (Christopher North) in ‘Some Illustrations of Mr. McCulloch's Principles of Political Economy, by Mordecai Mullion,’ Edinburgh and London, 1826. Amusing notices of him, sometimes under the nickname of ‘The Stot,’ will also be found scattered through the ‘Noctes Ambrosianæ’ (see also Blackwood, xxvi. 511 et seq., 677 et seq., xxix. 311, 394, and xxxiii. 439). As a diligent collector, however, of economic facts, McCulloch did eminently useful work. He was a man of immense physical strength and sturdy and strongly marked individuality, and, despite his long residence in London, retained to the end his broad Scottish accent, and his


text:
Page:Ruffhead - The Statutes at Large, 1763.djvu/50

4 wherewith to pay, or will not pay where he is able the pledges shall answer for the debt.  And if they will, they shall have the lands and rents of the debtor, until they be satisfied of ⟨that⟩ which they before payed for him, except that the ⟨principal⟩ debtor can shew himself to be acquitted against the said sureties.

  HE city of London shall have all thetheir [sic] old liberties and customs, ⟨which it hath been used to have⟩. Moreover we will and grant, that all other Cities, Boroughs, Towns, and the Barons of the Five Ports, and all other Ports, shall have all their liberties and free customs.

 O man shall be distrained to do more service for a Knight's fee, nor any freehold, than therefore is due.

 Ommon Pleas shall not follow our Court, but shall be holden in some place certain.

Ssises of novel disseisin, and of Mortdancester, shall not be taken in the shires, and after this manner: If we be outWe, or if we be out'' [sic] of this realm, our chief Justicers shall send our Justicers through every county once in the year, which, with the Knights of the shires, shall take the said Assises in those counties;  and those things that at the coming of our foresaid Justicers, being sent to take those Assises in the counties, cannot be determined, shall be ended by them in some other place in their circuit;  and those things, which for difficulty of some articles cannot be determined by them, shall be referred to our Justicers of the Bench, and there shall be ended.

 Ssises of Darrein Presentment shall be alway taken before our justices of the Bench, and there shall be determined.


text:
Page:Southern Life in Southern Literature.djvu/332

Whoever has been to New Orleans with eyes not totally abandoned to buying and selling will, of course, remember St. Louis Cathedral, looking southeastward—riverward—across quaint Jackson Square, the old Place d'Armes. And if he has any feeling for flowers, he has not forgotten the little garden behind the cathedral, so antique and unexpected, named for the beloved old priest Père Antoine.

The old Rue Royale lies across the sleeping garden's foot. On the street's farther side another street lets away at right angles, northwestward, straight, and imperceptibly downward from the cathedral and garden toward the rear of the city. It is lined mostly with humble ground-floor-and-garret houses of stuccoed brick, their wooden doorsteps on the brick sidewalks. This is Orleans Street, so named when the city was founded.

Its rugged round-stone pavement is at times nearly as sunny and silent as the landward side of a coral reef. Thus for about half a mile; and then Rampart Street, where the palisade wall of the town used to run in Spanish days, crosses it, and a public square just beyond draws a grateful canopy of oak and sycamore boughs. That is the Place. One may shut his buff umbrella there, wipe the beading sweat from the brow, and fan himself with his hat. Many's the bullfight has taken place on that spot Sunday afternoons of the old time. That is Congo Square.

The trees are modern. So are the buildings about the four sides, for all their aged looks. So are all the grounds adornments. Trémé market, off beyond, toward the swamp, is not


text:
Page:Southern Life in Southern Literature.djvu/333

 so very old, and the scowling, ill-smelling prison on the right, so Spanish-looking and dilapidated, is not a third the age it seems; not fifty-five. In that climate every year of a building's age counts for ten. Before any of these M. Cayetano's circus and menagerie were here. Cayetane the negroes called him. He was the Barnum of that region and day.

That is, "who came from Havana with his horses and baboons."

Up at the other end of Orleans Street, hid only by the old padre's garden and the cathedral, glistens the ancient Place d’Armes. In the early days it stood for all that was best; the place for political rallying, the retail quarter of all fine goods and wares, and at sunset and by moonlight the promenade of good society and the haunt of true lovers; not only in the military, but also in the most unwarlike sense the place of arms, and of hearts and hands, and of words tender as well as words noble.

The Place Congo, at the opposite end of the street, was at the opposite end of everything. One was on the highest ground; the other on the lowest. The one was the rendezvous of the rich man, the master, the military officer—of all that went to make up the ruling class; the other of the butcher and baker, the raftsman, the sailor, the quadroon, the painted girl, and the negro slave. No meaner name could be given the spot. The negro was the most despised of human creatures and the Congo the plebeian among negroes. The white man's plaza had the army and navy on its right and left, the courthouse, the council-hall and the church at its back, and the world before it. The black man's was outside the rear gate, the poisonous wilderness on three sides and the proud man's contumely on its front.


text:
Page:Southern Life in Southern Literature.djvu/334

 Before the city overgrew its flimsy palisade walls, and closing in about this old stamping-ground gave it set bounds, it was known as Congo Plains. There was wide room for much field sport, and the Indian villagers of the town's outskirts and the lower class of white Creoles made it the ground of their wild ball game of raquette. Sunday afternoons were the time for it. Hence, beside these diversions there was, notably, another.

The hour was the slave's term of momentary liberty, and his simple, savage, musical and superstitious nature dedicated it to amatory song and dance tinctured with his rude notions of supernatural influences.

The booming of African drums and blast of huge wooden horns called to the gathering. It was these notes of invitation, reaching beyond those of other outlandish instruments, that caught the Ethiopian ear, put alacrity into the dark foot, and brought their owners, male and female, trooping from all quarters. The drums were very long, hollowed, often from a single piece of wood, open at one end and having a sheep or goat skin stretched across the other. One was large, the other much smaller. The tight skin heads were not held up to be struck; the drums were laid along on the turf and the drummers be strode them, and beat them on the head madly with fingers, fists, and feet,—with slow vehemence on the great drum, and fiercely and rapidly on the small one. Sometimes an extra per former sat on the ground behind the larger drum, at its open end, and "beat upon the wooden sides of it with two sticks." The smaller drum was often made from a joint or two of very large bamboo, in the West Indies where such could be got, and this is said to be the origin of its name; for it was called the Bamboula.


text:
Page:Dictionary of National Biography volume 35.djvu/27

  to whig principles, his native Whithorn, and his native whisky.

McCulloch contributed seventy-six articles to the ‘Edinburgh Review’ between 1818 and 1837. Minor miscellanea are: 1. ‘Observations on the Duty on Seaborne Coal and on the Peculiar Duties and Charges on Coal in the Port of London, founded on the Reports of Parliamentary Committees and other Official Documents,’ London, 1831, 8vo. 2. ‘Observations on the Influence of the East India Company's Monopoly on the Price and Supply of Tea, and on the Commerce with India, China, &c.,’ London, 1831, 8vo. 3. ‘Historical Sketch of the Bank of England, with an Examination of the Question as to the Prolongation of the Exclusive Privileges of that Establishment,’ London, 1831, 8vo. 4. ‘Observations illustrative of the Practical Operation and Real Effect of the Duties on Paper, showing the expediency of their Reduction or Repeal,’ London, 1836, 8vo. 5. ‘Statements illustrative of the Policy and Probable Consequences of the Proposed Repeal of the existing Corn Laws, and the Imposition in their stead of a Moderate Fixed Duty on Foreign Corn when entered for Consumption,’ London, 1841 (3rd edit.), 8vo. 6. ‘Memorandums on the Proposed Importation of Foreign Beef and Live Stock, addressed to Alexander Murray, Esq., M.P.,’ London, 1842, 8vo. 7. ‘Sketch of the Life and Writings of Adam Smith, LL.D.,’ Edinburgh, 1855, 8vo. 8. ‘Considerations on Partnerships with Limited Liability,’ London, 1856, 8vo. 9. ‘An Essay on Weights and Measures,’ appended to Nicholl and Fowler's ‘Handy-Book of Weights and Measures,’ London, 1860, 8vo.

(1816–1885), resident at Manipur, McCulloch's eldest son, born on 28 Feb. 1816, in the parish of St. Cuthbert's, co. Edinburgh, attended the Edinburgh High School; joined Addiscombe as a cadet, on the nomination of James Rivett Carnac, on 15 Feb. 1833, and receiving a commission as ensign 12 Dec. 1834, arrived at Fort William 21 July 1835. He was appointed successively to 56th native infantry at Dinapore (8 Aug. following), to 30th native infantry at Benares (12 Aug.), and to 13th native infantry at Bareilly (24 Sept.), and he commanded the detachment at Deoleeah, employed on cordon duty. Becoming lieutenant 18 Feb. 1839, he was appointed interpreter and quartermaster to his corps in July 1839, and assistant to the political agent at Manipur or Munnipore in April 1840. Although he temporarily acted as superintendent of Cachar from 2 Feb. to 7 Nov. 1842, he continued to hold his office at Manipur till the middle of 1845, when he was promoted to the post of political agent there. He obtained the rank of captain 30 June 1848, and of major 4 Sept. 1857, and retired from the army with the rank of lieutenant-colonel 31 Dec. 1861. In 1863 his place at Manipur was taken by Assistant-surgeon Dillon, but Dillon's failure to manage the natives led to a resumption of the office by McCulloch late in 1864. He finally retired in 1867, and died in 1885. He was author of an ‘Account of the Valley of [Manipur or] Munnipore and the Hill Tribes,’ Calcutta, 1859 (information kindly procured from the India office by H. Galbraith Reid, esq.).

 MACCURTIN, ANDREW (in Irish MacCruitin) (d. 1749), Irish poet, was born at Maghglas, in the parish of Kirmorry, co. Ciare. His parents had a small estate there, and belonged to a famous literary clan of Thomond. Cenllach MacCurtin, ollamh [i.e. chronicler] of Thomond. who died in 1376; Giolladuibin MacCurtin, ollamh of Thomond, and harper, who died in l404; Seancha MacCurtin, ollamh of Thomond, who died in 1434: and Geonann MacCurtin, the best student of history in his time in the south of Ireland, who died in 1436, were all of their family. Andrew became a schoolmaster in his native parish, and now and then made journeys through the country, reciting poems and studying antiquities. He was hereditary ollamh to the O'Briens, and was a great authority on the pedigrees of the families of Munster, many of which he recorded. Edward O'Brien of Ennistymon and Sorley MacDonnell of Kilkee were his chief patrons. Two of his poems had a wide repute in Clare, and are still remembered where Irish is spoken there. One, written about 1720, is in praise of Sorley


text:
Page:Southern Life in Southern Literature.djvu/335

 In stolen hours of night or the basking-hour of noon the black man contrived to fashion these rude instruments and others. The drummers, I say, bestrode the drums; the other musicians sat about them in an arc, cross-legged on the ground. One important instrument was a gourd partly filled with pebbles or grains of corn, flourished violently at the end of a stout staff with one hand and beaten upon the palm of the other. Other performers rang triangles, and others twanged from jew's-harps an astonishing amount of sound. Another instrument was the jawbone of some ox, horse, or mule, and a key rattled rhythmically along its weather-beaten teeth. At times the drums were reenforced by one or more empty barrels or casks beaten on the head with the shank bones of cattle.

A queer thing that went with these when the affair was pretentious—full dress, as it were—at least it was so in the West Indies, whence Congo Plains drew all inspirations—was the Marimba brett, a union of reed and string principles. A single strand of wire ran lengthwise of a bit of wooden board, sometimes a shallow box of thin wood, some eight inches long by four or five in width, across which, under the wire, were several joints of reed about a quarter of an inch in diameter and of graduated lengths. The performer, sitting cross-legged, held the board in both hands and plucked the ends of the reeds with his thumb-nails. The result was called—music.

But the grand instrument at last, the first violin, as one might say, was the banjo. It had but four strings, not six: beware of the dictionary. It is not the "favorite musical instrument of the negroes of the Southern States of America." Uncle Remus says truly that that is the fiddle; but for the true African dance, a dance not so much of legs and feet as of the upper half of the body, a sensual, devilish thing tolerated only by Latin-American masters, there was wanted the dark inspiration of African drums and the banjo's thrump and strum.


text:
Page:Southern Life in Southern Literature.djvu/336

 And then there was that long-drawn human cry of tremendous volume, richness, and resound, to which no instrument within their reach could make the faintest approach:

all the instruments silent while it rises and swells with mighty energy and dies away distantly, "Yea-a-a-a-a-a!"—then the crash of savage drums, horns, and rattles—

To all this, there was sometimes added a Pan's-pipe of but three reeds, made from single joints of the common brake cane, and called by English-speaking negroes "the quills." . ..

Such was the full band. All the values of contrast that discord can furnish must have been present, with whatever there is of ecstasy in maddening repetition, for of this the African can never have too much.

And yet there was entertaining variety. Where? In the dance! There was constant, exhilarating novelty—endless invention—in the turning, bowing, arm-swinging, posturing, and leaping of the dancers. Moreover, the music of Congo Plains was not tamed to mere monotone. Monotone became subordinate to many striking qualities. The strain was wild. Its contact with French taste gave it often great tenderness of sentiment. It grew in fervor, and rose and sank, and rose again, with the play of emotion in the singers and dancers.

It was a weird one. The negro of colonial Louisiana was a most grotesque figure. He was nearly naked. Often his neck and arms, thighs, shanks, and splay feet were shrunken, tough,


text:
Page:Southern Life in Southern Literature.djvu/338

 teeth, the negroes of Guinea, true and unmixed, from the Gold Coast, the Slave Coast, and the Cape of Palms—not from the Grain Coast; the English had that trade. See them come! Popoes, Cotocolies, Fidas, Socoes, Agwas, short, copper-colored Mines—what havoc the slavers did make!—and from interior Africa others equally proud and warlike: fierce Nagoes and Fonds; tawny Awassas; Iboes, so light-colored that one could not tell them from mulattoes but for their national tattooing; and the half-civilized and quick-witted but ferocious Arada, the original Voudoo worshiper. And how many more! For here come, also, men and women from all that great Congo coast,—Angola, Malimbe, Ambrice, etc.,—small, good-natured, sprightly "boys," and gay, garrulous "gals," thick-lipped but not tattooed; chattering, chaffering, singing, and guffawing as they come: these are they for whom the dance and the place are named, the most numerous sort of negro in the colonies, the Congoes and Franc-Congoes, and though serpent worshipers, yet the gentlest and kindliest natures that came from Africa. Such was the company. Among these bossals—that is, native Africans—there was, of course, an ever-growing number of negroes who proudly called themselves Creole negroes, that is, born in America; and at the present time there is only here and there an old native African to be met with, vain of his singularity and trembling on his staff.

The gathering throng closed in around, leaving unoccupied the circle indicated by the crescent of musicians. The short, harsh turf was the dancing floor. The crowd stood. Fancy the


text:
Page:Beowulf (Wyatt).djvu/260

236

title: Page:Beowulf (Wyatt).djvu/260


text:
Page:Southern Life in Southern Literature.djvu/337

 sinewy like a monkey's. Sometimes it was scant diet and cruel labor that had made them so. Even the requirement of law was only that he should have not less than a barrel of corn—nothing else—a month, nor get more than thirty lashes to the twenty-four hours. The whole world was crueler those times than now; we must not judge them by our own.

Often the slave's attire was only a cotton shirt, or a pair of pantaloons hanging in indecent tatters to his naked waist. The bondwoman was well clad who had on as much as a coarse chemise and petticoat. To add a tignon—a Madras handkerchief twisted into a turban—was high gentility, and the number of kerchiefs beyond that one was the measure of absolute wealth. Some were rich in tignons; especially those who served within the house, and pleased the mistress, or even the master—there were Hagars in those days. However, Congo Plains did not gather the house servants so much as the "field-hands."

These came in troops. See them; wilder than gypsies; wilder than the Moors and Arabs whose strong blood and features one sees at a glance in so many of them; gangs,—as they were called,—gangs and gangs of them, from this and that and yonder direction; tall, well-knit Senegalese from Cape Verde, black as ebony, with intelligent, kindly eyes and long, straight, shapely noses; Mandingoes, from the Gambia River, lighter of color, of cruder form, and a cunning that shows in the countenance; whose enslavement seems specially a shame, their nation the "merchants of Africa," dwelling in towns, industrious, thrifty, skilled in commerce and husbandry, and expert in the working of metals, even to silver and gold; and Fulahs, playfully miscalled "Poulards"—fat chickens,—of goodly stature, and with a perceptible rose tint in the cheeks; and Sosos, famous warriors, dexterous with the African targe; and in contrast to these, with small ears, thick eyebrows, bright eyes, flat, upturned noses, shining skin, wide mouths and white


text:
Page:Dictionary of National Biography volume 35.djvu/28

 MacDonnell and his wife Isabel. It has interludes of recitation in prose, and tells how the bard had left their hospitable house in dudgeon, how ill he fared, and how he longed to return, how ragged was his coat and meagre his fare, and nevertheless how he hated mere wealth, loathed the English language, and despised those who thought it fashionable to speak 'the Saxon jargon.' The other is on address to a fairy chief, Donn na Daibhche, whose service the poet wishes to enter (Egerton MMS. 150, 209). His minor poems are 'Elegy on the Death of Sir Donogh Mac Conor O'Brien,' written in 1717 (ib. 209); another elegy (ib. 160); 'Is truagh ho'm do bhas a bhoill' ('Alas, my limb, that thou perishest thus away') (ib. 161); a Jacobite song (ib. 160); on the Irish language, 'Is milis an teangra an ghaoidbilge' (ib. 158). An elegy on William Bingham is erroneously attributed to him (ib. 110). He also, like most of the Irish poets of his day, acted as scribe, and in 1703 wrote a complete copy of 's [q. v.] 'Tri baorgaoitbe an bhais' (, Poets of Munster, p. 36, and, Cat. of Irish MSS. in Brit. Mus.); in 1716 for Tadg, chief of the MacNamaras, a copy of the 'Cathreim Thoirdhealbhaigh of Seaghan Mac Ruadri MacCraith' (H.1.18, in the library of Trinity College, Dublin), and in 1720 of the 'Life of St. Senan of Inniscatheigh' (, p. 339). He wrote an excellent Irish hand, and was an accomplished Gaelic scholar. He died in 1749, and was buried in his family burying-place in the churchyard of Kilfarboy, near Milltown Malbay in Clare.

 MACCURTIN, HUGH (1680?–1756), Irish antiquary, was born in the parish of Kilmacreehy, in the barony of Corcomroe, co. Clare, about 1680, and received general education, as well as special instruction in Irish literature and history, from his cousin, [q. v.], whom he succeeded titular ollav or ollamh [i.e. chronicler] of the O'Briens of Thomond. He continued his education in France, where he was patronised by Lord Clare and by the dauphin, in whose household he acted as a tutor for seven years, and returned to Ireland about 1714. In that year he wrote a lament of seventy-two verses for the death of Donagh O'Loghlen of Burren, co. Clare, and in 1715 a poem beginning 'Iomdha easbadh air Eirinn,' on the death of Lewis O'Brien in France. In 1717 he published 'A brief Discourse in Vindication of the Antiquity of Ireland.' This was printed for the author at the sign of the Printing Press in Copper Alley, Dublin, and is dedicated to William O'Brien, earl of Inchiquin. There were 238 subscribers, and the native interest in the work is shown by the fact that of their names sixty have the prefix O', and thirty-four the prefix Mac, while many of the other names would be more correctly written in the same way. Two parts only appeared, a third was promised, 'with all sincerity and expedition,' but was never printed. Part i. contains the adventures of the Gadelians from Fenius Fearsa to the coming of the Milesians into Ireland, and to 431, while Part ii. contains relationa of memorable actions up to 1171. 'Leabbar na Gceart,' 'Leabhar Gabhala,' the 'Book of Leinster,' or transcripts of sections contained in them, and probably Keating's 'History,' as the foundations of the book, which contain as might be expected from its locality and dedications, full accounts of the deeds of Brian Boroimhe. In 1718 MacCurtin wrote a poem on the marriage of Isabel, daughter of Christopher O'Brien, with Sorley MacDonnell, which was privately printed with other items in honour of the Macdonnells of Kilkee and Killone by Brian O'Looney in 1863. MacCurtin led the wandering life of an Irish poet of the time, entertained at one castle, repulsed at the next, and produced panegyric or lampoon according to the character of his reception. Many of his poems are still extant in manuscript in those collections which were to be found in many Irish farmhouses till the decay of the language. After his cousin Andrew, his chief literary friend was the learned schoolmaster, Tadhg O'Neachtain, and he wrote to him an epistle in verse on the death of Edmond O'Byrne, a priest. He also wrote a poem on a ship belonging to O'Loghlen of Burren, beginning 'Beannaigh an bharc blathanuite bealchumtha' ('Bless the well-knit, fair-shaped vessel'). In 1728 he published, by the aid of Father Morphy of the Franciscans, in Lourain, 'The Elements of the Irish Language,' dedicated by Major-general Devenish, governor of Courtray. The fourteen chapters of the grammar are followed by a reprint of Bonaventura O'Hussey's catechism in prose and verse. He composed an English-Irish dictionary with Conor O'Begly, and it was published in Paris in 4to in 1732, with an introductory poem in Irish by MacCurtin. The dictionary is a very interesting one, containing a large series


text:
Page:Southern Life in Southern Literature.djvu/339

 picture. The pack of dark, tattered figures touched off every here and there with the bright colors of a Madras tignon. The squatting, cross-legged musicians. The low-roofed, embowered town off in front, with here and there a spire lifting a finger of feeble remonstrance; the flat, grassy plain stretching around and behind, dotted with black stumps; in the distance the pale-green willow undergrowth, behind it the cyprière—the cypress swamp—and in the pale, seven-times-heated sky the sun, only a little declined to south and westward, pouring down its beams.

With what particular musical movements the occasion began does not now appear. May be with very slow and measured ones; they had such that were strange and typical. I have heard the negroes sing one—though it was not of the dance-ground but of the cane-field—that showed the emphatic barbarism of five bars to the line, and was confined to four notes of the open horn.

But I can only say that with some such slow and quiet strain the dance may have been preluded. It suits the Ethiopian fancy for a beginning to be dull and repetitious; the bottom of the ladder must be on the ground.

The singers almost at the first note are many. At the end of the first line every voice is lifted up. The strain is given the second time with growing spirit. Yonder glistening black Hercules, who plants one foot forward, lifts his head and bare, shining chest, and rolls out the song from a mouth and throat like a cavern, is a candio, a chief, or was before he was over thrown in battle and dragged away, his village burning behind him, from the mountains of High Soudan. That is an African amulet that hangs about his neck—a greegree. He is of the Bambaras, as you may know by his solemn visage and the long tattoo streaks running down from the temples to the neck, broadest in the middle, like knife-gashes. See his play of


text:
Page:The Mediaeval Mind Vol 1.djvu/177

CHAP. VIII Let a man be chary of speech and in action unflinching. Eddic poetry is full of action; even its didactic pieces are dramatic. The Edda is as hard as steel. In the mythological pieces the action has the ruthlessness of the elements, while the stories of conduct show elemental passions working in elemental strength. The men and women are not rounded and complete; but certain disengaged motives are raised to the Titanic and thrown out with power. Neither present anguish, nor death surely foreseen, checks the course of vengeance for broken faith in those famous Eddic lays of Atli, of Sigurd and Sigrifa, Helgi and Sigrun, Brynhild and Gudrun, out of which the Volsunga Saga was subsequently put together, and to which the Nibelungenlied is kin. They seem to carry the same story, with change of names and incidents. Always the hero's fate is netted by woman's vengeance and the curse of the Hoard. But still the women feel most; the men strike, or are struck. Hard and cold grey, with hidden fire, was the temper of these people. Their love was not over-tender, and yet stronger than death: cries Brynhild's ghost riding hellward, "Men and women will always be born to live in woe. We two, Sigurd and I, shall never part again." And the power of such love speaks in the deed and word of Sigrun, who answers the ghostly call of slain Helgi from his barrow, and enters it to cast her arms about him there: "I am as glad to meet thee as are the greedy hawks of Odin when they scent the slain. I will kiss thee, my dead king, ere thou cast off thy bloody coat. Thy hair, my Helgi, is thick with rime, thy body is drenched with gory dew, dead-cold are thy hands."

The characters which appear in large grey traits in the Edda, come nearer to us in the Icelandic Sagas. The Edda has something of a far, unearthly gloom; the Saga the light of day. Saga-folk are extraordinarily individual; men and women are portrayed, body and soul, with homely, telling

title: Page:The Mediaeval Mind Vol 1.djvu/177


text:
Page:How and Why Library 478.jpg

 TAKES PICTURES ON THE WING

N Germany carrier Pigeons have been used to get "birdseye" views with cameras. The camera is strapped to the bird's breast and is made so that it points downward when the little photographer is on the wing and catches whatever he may be passing over when the film is exposed. An automatic (self working) device wound up like a watch, exposes a new film at regular intervals. From the two examples given at the bottom of this page you can see how the world looks to a bird or to a man in a flying machine.

title: Page:How and Why Library 478.jpg


text:
Page:How and Why Library 455.jpg

LIFE STORY OF A RAIN SPLASH

s you have watched a rain drop falling in a pond, you have noticed how, as the drop strikes, it forms a little crater. If it was a gentle rain, you ''seemed' to see a little fountain start up from the center of this crater or coronet. The next Illustration shows this fountain, but there is no coronet round it. Why ? The Coronet disappears before the fountain starts up! The reason you seem to see the fountain inside the coronet is that the picture of the coronet which is made in your eye when the drop strikes has not faded before the fountain springs up; so you ''seem' to see them both at once.

Our Pictures were taken by Professor A. M. Worthington of the Royal Naval Engineering College in Davenport, England. He spent fifteen years studying rain splashes and taking their photographs. The first "splash" (upper left hand picture in group of three) is made by a rain drop falling in running water; the second in still water ; the third by a pebble. The series of five next below show in order the different things that happen to a splash above the water; the four pictures at the bottom of the page what happened when a rough stone was dropped twenty two feet. The first three of these show what happened above water and the next what happened below.

title: Page:How and Why Library 455.jpg


text: Page:How and Why Library 506.jpg

title: Page:How and Why Library 506.jpg


text:
Page:Abraham Lincoln address (1909).djvu/20

 exigencies of government. Such a doctrine leads directly to anarchy or despotism."

And says Chief Justice Chase, in the same case, p. 136-7:

"Neither President, nor Congress, nor courts, possess any power not given by the Constitution."

So that the issuing of that proclamation (which, it is also worthy of note, did not even attempt to emancipate all the slaves in all the States, as generally supposed, but only those in ten named States, and only in certain parts of some of these) was a palpable violation of the Constitution and of Mr. Lincoln's oath of office; and the only plea on which the friends of Mr. Lincoln can justify his conduct is the plea of "necessity," the last refuge of every tyrant.

But before we refer to other violations of the Constitution we propose to consider some acts of deceit and duplicity practiced by Mr. Lincoln, or to which he was a party, on representatives of the South.

After the secession of seven of the Southern States and the formation of the Southern Confederacy, with its capital at Montgomery, and after the failure of the "Peace Conference" inaugurated by Virginia in her most earnest efforts to prevent war between the sections, and during the sessions of the Virginia Convention that body determined to send commissioners to Washington to ascertain, if possible, what course Mr. Lincoln intended to pursue towards, the seceded States, since it was impossible to determine this course from the ambiguous language employed in his inaugural address. These commissioners, the Honorables William Ballard Preston, Alexander H. H. Stuart and George W. Randolph, went to Washington and had an interview with Mr. Lincoln, and an account of that interview will be found in the first volume "Southern Historical Society Papers," at page 443. At page 452, Mr. Stuart says:

"I remember that he (Lincoln) used this homely expression, 'If I do that (recognize the Southern Confederacy), what will become of my revenue? I might as well shut up housekeeping at once.'"

But, says Mr. Stuart, "his declarations were distinctly pacific, and he expressly disclaimed all purpose of war."


text:
Page:How and Why Library 296.jpg

 HOW CLEVER THESE MONKEYS ARE!

HIS trained monkey is named Susie. She was brought from monkey-land and taught to pick up a cube, a ball, a cylinder and other shapes just as if she were in Kindergarten. Her big wild relation (1) is climbing through the tree tops with her baby. Figures 2,3 and 4 show how these "acrobats" swing from tree to tree.

Here Susie is asked by the little boy to pick out various colors of cloth. Her owner is snapping his fingers to get her close attention. Monkeys are like little people-they do best when the play close attention.

title: Page:How and Why Library 296.jpg


text:
Page:Abraham Lincoln address (1909).djvu/21

 Mr. Seward, the Secretary of State, and Mr. Bates, the Attorney-General, also gave Mr. Stuart the same assurances of peace. That night the commissioners returned to Richmond, and the same train on which they traveled brought Mr. Lincoln's proclamation calling for seventy-five thousand men to wage a war of coercion against the Southern States.

"This proclamation," says Mr. Stuart, "was carefully withheld from us, although it was in print, and we knew nothing of it until Monday morning when it appeared in the Richmond papers. When I saw it at breakfast, I thought it must be a mischievous hoax, for I could not believe Lincoln guilty of such duplicity." This proclamation is now conceded by nearly all Northern writers to be a virtual declaration of war, which Congress alone has the power to declare. Congress alone having the power to "raise and support armies"; to "provide for calling forth the militia to execute the laws of the Union, suppress insurrection and repel invasions"; to "provide for organizing, arming and disciplining the militia, and for governing such part of them as may be employed in the service of the United States."

And yet Mr. Lincoln, in violation of the Constitution and of his oath, did all of these things before Congress was allowed to assemble on the 4th of July, 1861, and it is said he had an organized army before the assembling of Congress of over three hundred thousand men. We know too that, without any authority to do so, he did not hesitate to suspend the privilege of the writ of habeas corpus, which Congress alone had the power to authorize the suspension of, according to the decision of Chief Justice Taney in Merriman's case, and there are numerous other decisions to the same effect.

But again, we know too (at least, Mr. Seward says so), that Mr. Lincoln was a party to the duplicity and deception practiced through Mr. Seward on the commissioners sent by the Confederate Government to treat with him "with a view to speedy adjustment of all questions growing out of the political separation upon such terms of amity and good will as the respective interests, geographical contiguity and future welfare of the two nations may render necessary."


text:
Page:Dictionary of National Biography volume 35.djvu/29

 of phrases illustrating the use of words. Thus under 'about,' in Irish 'timchioll,' forty-five phrases are given, as 'about noon,' 'I jeered him about his hat,' 'there's such a devilish way about him,' 'I have no money about me,' showing every possible use of the Irish equivalents of the English word, and incidentally giving many idioms. In other directions the dictionary is incomplete. The daffodil is rendered 'sort planda,' a kind of plant. But it is a valuable record of the vernacular of its day. A summary of the grammar is printed at the end. In 1749 he wrote a dirge for his teacher and cousin Andrew MacCurtin, and in 1750 a poem on upstarts, beginning 'Ar aonach ma theid sin ar uair do lo' (Egerton MS. 160 in Brit. Mus.) He also wrote an answer to Tadhg O'Neachtain (ib. 194). In his later years he kept a school in the townland of Knockin-an-aoird, in native parish, and there died in 1755. He was buried in the churchyard of Kilmacreehy. The ruins of his house and schoolroom were standing in 1863.

 MACDIARMID, JOHN (1779–1808), journalist and author, was born in 1779 at Weem, Perthshire, where his father, James Macdiarmid (1743–1828), was parish minister. His mother was Catherine, only child of John Buik, minister of Tannadice, Forfarshire. A brother, James, was an officer in the army (, Fasti Eccl. Scot. pt. iv. p. 817). After receiving elementary education at home, he studied at Edinburgh and St. Andrews Universities, and for a short time was a private tutor. In 1801 he settled in London as a man of letters. There he wrote for various periodicals, and edited the 'St. James's Chronicle.' When war with France broke out in 1802 he specially studied the subject of national defence, and in 1805 published, in two volumes, 'An Enquiry into the System of National Defence in Great Britain,' deprecating the substitution of volunteers for a strong standing army. In 1806 appeared his 'Enquiry into the Principles of Civil and Military Subordination,' skillfully treated, and in 1807 a friend helped him to issue, in a handsome quarto, his useful 'Lives of British Statesmen,' reprinted 1820, 2 vols., and 1838, 1 vol.

Macdiarmid, who was always in poverty, died in London of paralysis, 7 April 1808.

 M'DIARMID, JOHN (1790–1852), Scottish journalist, born in 1790 at Glasgow, was son of the minister of the Gaelic Church there. After some education, mainly in Edinburgh, he became, at an early age, owing to his father's death, a clerk in the Edinburgh counting-house, whence he passed into the head office of the Commercial Bank, Edinburgh, remaining there till 1817. He devoted his leisure to study, attending several classes in the university, and for two years occupying his evenings as amanuensis to Professor Playfair, who gave him access to his classes and his library. He was a distinguished member of a college debating society, and of the Edinburgh Forum, a club that helped to train many good speakers, and he wrote some clever verses. He formed friendships with Scott, Wilson, Hogg, and Jeffrey—for whom he is said to have done some work in the 'Edinburgh Review.' On 25 Jan. 1817 he joined [q. v.] and William Ritchie in preparing the first number of the 'Scotsman' newspaper, and in the same month he removed to Dumfries to become editor of the 'Dumfries and Galloway Courier.'

M'Diarmid made himself familiar with the district in which his paper circulated, and became an authority on agriculture, besides writing for his columns descriptive sketches of his journeys. In 1820 he declined the editorship of the 'Caledonian Mercury' in Edinburgh, receiving at the same time an interest in the property of the 'Courier,' of which he became owner in 1837. An advocate of liberal measures, he specially interested himself in the poor. When in September 1832 Dumfries suffered heavily from cholera, M'Diarmid's appeal for a relief fund brought in 2,900l., which he skilfully distributed. He was the trusted adviser of Burns's widow in her latter days. He died of erysipelas at Dumfries, 18 Nov. 1862. His wife, Anne M'Knight of Dumfries, whom he married in 1819, predeceased him in 1850.

In 1817 M'Diarmid published Cowper's 'Poems,' with a Life, which went through several editions. In 1820 appeared the first volume of his 'Scrap Book,' consisting of selections and original contributions. A second series speedily followed, and both have been frequently reprinted. In 1823 he published the 'Vicar of Wakefield,' with memoir of Goldsmith. In 1825 he started the 'Dumfries Magazine,' which existed three years. In 1830 he reprinted 'Sketches from Nature' from the 'Courier,' and in 1832 he contributed to an 'Illustrated Picture of Dumfries' an account of the town and district. He also wrote a description of Moffat,


text:
The Encyclopedia Americana (1920)/Waters, Clara Erskine Clement

WATERS,, Clara Erskine Clement, American writer: b. Saint Louis, Mo., 28 Aug. 1834; d. 20 Feb. 1916. She was well known as a writer and lecturer upon art. Her writings include ‘Legendary and Mythological Art’ (1870); ‘Eleanor Maitland’ (1881); ‘Life of Charlotte Cushman’ (1882); ‘Stories of Art and Artists’ (1887); ‘Women Artists in Europe and America’ (1903); ‘Women in the Fine Arts’ (1906), etc.


text:
Page:Abraham Lincoln address (1909).djvu/22

 Mr. Lincoln and Mr. Seward practiced this deception on these commissioners by promising the evacuation of Fort Sumter, through Justices Campbell and Nelson, of the Supreme Court of the United States. Mr. Seward was charged by Judge Campbell with the enormity of his conduct in regard to this matter, and he was asked to explain it, but no explanation was ever made, simply because there was none that could be made.

But again, Mr. Lincoln was the Commander-in-chief of the Armies and Navies of the United States, and he, therefore, had the power, and it was his duty, to see that the war was conducted on the principles adopted by the Federals themselves for the government of their armies, and which are those adopted and enforced by all civilized nations. Two of the most important of these rules were:

(1) "That private property, unless forfeited by crimes, or by offences of the owner against the safety of the army, or the dignity of the United States, and after conviction of the owner by court martial, can be seized only by way of military necessity for the support or benefit of the army of the United States. (2) "All wanton violations committed against persons in the invaded country, all destruction of property not commanded by the authorized officer, all robbery, all pillage, all sacking even after taking a place by main force, all rape, wounding, maiming or killing of such inhabitants, are prohibited under penalty of death, or such other severe punishment as may seem adequate for the gravity of the offence."

Now, we repeat, these were the rules adopted by the United States for the government of its armies in the field, and it was the duty of Mr. Lincoln, as the Executive head of the government and Commander-in-chief of its armies, to see that they were respected, and enforced. We know how palpably these rules were violated by Grant, Sherman, Sheridan, Pope, Butler, Hunter, Milroy, Steinweyer, and in fact by nearly every Federal commander; and we know too that these officers would not have dared to thus violate these rules, unless these violations had been known by them to be sanctioned by their official head, Mr. Lincoln, from whom they received their appointments and commissions, and whose duty it was to prevent such violations and outrages.


text:
Page:How and Why Library 289.jpg

 Elephants at Work

The elephant has big brain as well as a big body, and he uses it. Notice how the one on your right kneels and seizes that peg because he can't get his trunk under the beam as his partner is doing.

GOOD TEAM WORK

We are piling teakwood beams in Rangoon, India—my partner and I.

I pick up a little one like this all by myself, stand it on end against the pile,then lift it on my tusks ans slide it into place—so:

"Draped in purple and gold he walks with the tread of an Emperor before a conquered army."

This is the way I use my foot to crack a cocanut or roll a log.

And this is how I roll great big logs in the forest.

ANOTHER WAY OF MOVING BEAMS

This is how we push beams along the ground with our tusks. My partner is letting me be the whole show while you are watching us.

EMPERORS OF INDIA Elephants pass reviewing stand at the Durbar—the great ceremony at which England's king is declared Emperor of India.

title: Page:How and Why Library 289.jpg


text:
The Mahabharata/Book 1: Adi Parva/Section CLVI

(Hidimva-vadha Parva continued)

"Vaisampayana said, 'Roused from sleep, those tigers among men, with their mother, beholding the extraordinary beauty of Hidimva, were filled with wonder. And Kunti, gazing at her with wonder at her beauty, addressed her sweetly and gave her every assurance. She asked, 'O thou of the splendour of a daughter of the celestials, whose art thou and who art thou? O thou of the fairest complexion, on what business hast thou come hither and whence hast thou come? If thou art the deity of these woods or an Apsara, tell me all regarding thyself and also why thou stayest here?' Thereupon Hidimva replied, 'This extensive forest that thou seest, of the hue of blue cloud, is the abode of a Rakshasa of the name of Hidimva. O handsome lady, know me as the sister of that chief of the Rakshasa. Revered dame, I had been sent by that brother of mine to kill thee with all thy children. But on arriving here at the command of that cruel brother of mine, I beheld thy mighty son. Then, O blessed lady, I was brought under the control of thy son by the deity of love who pervadeth the nature of every being, and I then (mentally) chose that mighty son of thine as my husband. I tried my best to convey you hence, but I could not (because of thy son's opposition). Then the cannibal, seeing my delay, came hither to kill all these thy children. But he hath been dragged hence with force by that mighty and intelligent son of thine--my husband. Behold now that couple-- man and Rakshasa--both endued with great strength and prowess, engaged in combat, grinding each other and filling the whole region with their shouts.'

"Vaisampayana continued, 'Hearing those words of hers, Yudhishthira suddenly rose up and Arjuna also and Nakula and Sahadeva of great energy and they beheld Bhima and the Rakshasa already engaged in fight, eager to overcome each other and dragging each other with great force, like two lions endued with great might. The dust raised by their feet in consequence of that encounter looked like the smoke of a forest- conflagration. Covered with that dust their huge bodies resembled two tall cliffs enveloped in mist. Then Arjuna, beholding Bhima rather oppressed in the fight by the Rakshasa, slowly, said with smiles on his lips, 'Fear not, O Bhima of mighty arms! We (had been asleep and therefore) knew not that thou wast engaged with a terrible Rakshasa and tired in fight. Here do I stand to help thee, let me slay the Rakshasa, and let Nakula and Sahadeva protect our mother.' Hearing him, Bhima said, 'Look on this encounter, O brother, like a stranger. Fear not for the result. Having come within the reach of my arms, he shall not escape with life.' Then Arjuna said, 'What need, O Bhima, for keeping the Rakshasa alive so long? O oppressor of enemies, we are to go hence, and cannot stay here longer. The east is reddening, the morning twilight is about to set in. The Rakshasa became stronger by break of day, therefore, hasten, O Bhima! Play not (with thy victim), but slay the terrible Rakshasa soon. During the two twilights Rakshasas always put forth their powers of deception. Use all the strength of thy arms.'

"Vaisampayana continued, 'At this speech of Arjuna, Bhima blazing up with anger, summoned the might that Vayu (his father) puts forth at the time of the universal dissolution. And filled with rage, he quickly raised high in the air the Rakshasa's body, blue as the clouds of heaven, and whirled it a hundred times. Then addressing the cannibal, Bhima said, 'O Rakshasa, thy intelligence was given thee in vain, and in vain hast thou grown and thriven on unsanctified flesh. Thou deservest, therefore, an unholy death and I shall reduce thee today to nothing. I shall make this forest blessed today, like one without prickly plants. And, O Rakshasa, thou shalt no longer slay human beings for thy food.' Arjuna at this juncture, said, 'O Bhima, if thou thinkest it a hard task for thee to overcome this Rakshasa in combat, let me render thee help, else, slay him thyself without loss of time. Or, O Vrikodara, let me alone slay the Rakshasa. Thou art tired, and hast almost finished the affair. Well dost thou deserve rest.'

"Vaisampayana continued, 'Hearing these words of Arjuna, Bhima was fired with rage and dashing the Rakshasa on the ground with all his might slew him as if he were an animal. The Rakshasa, while dying, sent forth a terrible yell that filled the whole forest, and was deep as the sound of a wet drum. Then the mighty Bhima, holding the body with his hands, bent it double, and breaking it in the middle, greatly gratified his brothers. Beholding Hidimva slain, they became exceedingly glad and lost no time in offering their congratulations to Bhima, that chastiser of all foes. Then Arjuna worshipping the illustrious Bhima of terrible prowess, addressed him again and said, 'Revered senior, I think there is a town not far off from this forest. Blest be thou, let us go hence soon, so that Duryodhana may not trace us.'

"Then all those mighty car-warriors, those tigers among men, saying, 'So be it,' proceeded along with their mother, followed by Hidimva, the Rakshasa woman.'"


text:
Page:Abraham Lincoln address (1909).djvu/23

 General McClellan, a gentleman and a trained soldier, wrote to Mr. Lincoln from Harrison's Landing on July 7, 1862, saying, among other things:

"In prosecuting the war, all private property and unarmed persons should be strictly protected, subject only to the necessity of military operations. All property taken for military use should be paid or receipted for, pillage and waste should be treated as high crimes, and all unnecessary trespass sternly prohibited, and offensive demeanor by the military towards citizens promptly rebuked." (See 2 Am. Conflict, by Greeley, page 248.)

And yet, within two weeks from that time, the Federal Secretary of War, by order of Mr. Lincoln, issued an order to the military commanders in Virginia, South Carolina, Georgia, Florida, Alabama, Mississippi, Louisiana, Texas and Arkansas, directing them to seize and use any property belonging to the inhabitants of the Confederacy which might be necessary or convenient for their several commands; and no provision whatever was made for any compensation to the owners of private property thus directed to be seized and appropriated.

General Sherman says in his official report of his famous (or rather infamous) march to the sea:

"We consumed the corn and fodder in the region of country thirty miles on either side of a line from Atlanta to Savannah, also the sweet potatoes, hogs, sheep and poultry, and carried off more than ten thousand horses and mules. I estimate the damage done to the State of Georgia at one hundred million dollars, at least twenty millions of which inured to our benefit, and the remainder was simply waste and destruction."

General Halleck, who was at that time Lincoln's chief of staff, and, therefore, presumably in daily contact with him, wrote to Sherman on the 18th of December, 1864:

"Should you capture Charleston, I hope that by some accident the place may be destroyed, and if a little salt should be thrown upon its site it may prevent the future growth of nullification and secession."

To which Sherman replied on the 24th of the same month:


text:
The Mahabharata/Book 1: Adi Parva/Section CLVII

(Hidimva-vadha Parva continued)

"Vaisampayana said, 'Bhima, beholding Hidimva following them, addressed her, saying, 'Rakshasas revenge themselves on their enemies by adopting deceptions that are incapable of being penetrated. Therefore, O Hidimva, go thou the way on which thy brother hath gone.' Then Yudhishthira beholding Bhima in rage, said, 'O Bhima, O tiger among men, however enraged, do not slay a woman. O Pandava, the observance of virtue is a higher duty than the protection of life. Hidimva, who had come with the object of slaying us, thou hast already slain. This woman is the sister of that Rakshasa, what can she do to us even if she were angry?'

"Vaisampayana continued, 'Then Hidimva reverentially saluting Kunti and her son Yudhishthira also, said, with joined palms, 'O revered lady, thou knowest the pangs that women are made to feel at the hands of the deity of love. Blessed dame, these pangs, of which Bhimasena hath been the cause, are torturing me. I had hitherto borne these insufferable pangs, waiting for the time (when thy son could assuage them). That time is now come, when I expected I would be made happy. Casting off my friends and relations and the usage of my race, I have, O blessed lady, chosen this son of thine, this tiger among men, as my husband. I tell thee truly, O illustrious lady, that if I am cast off by that hero or by thee either, I will no longer bear this life of mine. Therefore, O thou of the fairest complexion, it behoveth thee to show me mercy, thinking me either as very silly or thy obedient slave. O illustrious dame, unite me with this thy son, my husband. Endued as he is with the form of a celestial, let me go taking him with me wherever I like. Trust me, O blessed lady, I will again bring him back unto you all. When you think of me I will come to you immediately and convey you whithersoever ye may command. I will rescue you from all dangers and carry you across inaccessible and uneven regions. I will carry you on my back whenever ye desire to proceed with swiftness. O, be gracious unto me and make Bhima accept me. It hath been said that in a season of distress one should protect one's life by any means. He, that seeketh to discharge that duty should not scruple about the means. He, that in a season of distress keepeth his virtue, is the foremost of virtuous men. Indeed, distress is the greatest danger to virtue and virtuous men. It is virtue that protecteth life; therefore is virtue called the giver of life. Hence the means by which virtue or the observance of a duty is secured can never be censurable.'

"Hearing these words of Hidimva, Yudhishthira said. 'It is even so, O Hidimva, as thou sayest. There is no doubt of it. But, O thou of slender waist, thou must act even as thou hast said. Bhima will, after he hath washed himself and said his prayers and performed the usual propitiatory rites, pay his attentions to thee till the sun sets. Sport thou with him as thou likest during the day, O thou that art endued with the speed of the mind! But thou must bring back Bhimasena hither every day at night- fall.'

"Vaisampayana continued, 'Then Bhima, expressing his assent to all that Yudhishthira said, addressed Hidimva, saying, 'Listen to me, O Rakshasa woman! Truly do I make this engagement with thee that I will stay with thee, O thou of slender waist, until thou obtainest a son.' Then Hidimva, saying, 'So be it,' took Bhima upon her body and sped through the skies. On mountain peaks of picturesque scenery and regions sacred to the gods, abounding with dappled herds and echoing with the melodies of feathered tribes, herself assuming the handsomest form decked with every ornament and pouring forth at times mellifluous strains, Hidimva sported with the Pandava and studied to make him happy. So also, in inaccessible regions of forests, and on mountain-breasts overgrown with blossoming trees on lakes resplendent with lotuses and lilies, islands of rivers and their pebbly banks, on sylvan streams with beautiful banks and mountain-currents, in picturesque woods with blossoming trees and creepers in Himalayan bowers, and various caves, on crystal pools smiling with lotuses, on sea-shores shining with gold and pearls, in beautiful towns and fine gardens, in woods sacred to the gods and on hill-sides, in the regions of Guhyakas and ascetics, on the banks of Manasarovara abounding with fruits and flowers of every season Hidimva, assuming the handsomest form, sported with Bhima and studied to make him happy. Endued with the speed of the mind, she sported with Bhima in all these regions, till in time, she conceived and brought forth a mighty son begotten upon her by the Pandava. Of terrible eyes and large mouth and straight arrowy ears, the child was terrible to behold. Of lips brown as copper and sharp teeth and loud roar, of mighty arms and great strength and excessive prowess, this child became a mighty bowman. Of long nose, broad chest, frightfully swelling calves, celerity of motion and excessive strength, he had nothing human in his countenance, though born of man. And he excelled (in strength and prowess) all Pisachas and kindred tribes as well as all Rakshasas. And, O monarch, though a little child, he grew up a youth the very hour he was born. The mighty hero soon acquired high proficiency in the use of all weapons. The Rakshasa women bring forth the very day they conceive, and capable of assuming any forms at will, they always change their forms. And the bald- headed child, that mighty bowman, soon after his birth, bowing down to his mother, touched her feet and the feet also of his father. His parents then bestowed upon him a name. His mother having remarked that his head was (bald) like unto a Ghata (water-pot), both his parents thereupon called him Ghatotkacha (the pot-headed). And Ghatotkacha who was exceedingly devoted to the Pandavas, became a great favourite with them, indeed almost one of them.

"Then Hidimva, knowing that the period of her stay (with her husband) had come to an end, saluted the Pandavas and making a new appointment with them went away whithersoever she liked. And Ghatotkacha also--that foremost of Rakshasas--promising unto his father that he would come when wanted on business, saluted them and went away northward. Indeed, it was the illustrious Indra who created (by lending a portion of himself) the mighty car-warrior Ghatotkacha as a fit antagonist of Karna of unrivalled energy, in consequence of the dart he had given unto Karna (and which was sure to kill the person against whom it would be hurled).


text: Page:The Boy Travellers in Australasia.djvu/10


text: Template:Scan

title: Template:Scan