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Rh His attributes are expressed by ninety-nine epithets used in the Qurʼân, which in the Arabic are single words, generally participial forms, but in the translation are sometimes rendered by verbs, as, 'He hears' for 'He is the hearer.'

These attributes constitute the Asmâʼ el ʿHusnâ, 'the good names ,' under which God is invoked by the Muslims; they are ninety-nine in number, and are as follows:—
 * 1) ar-Raʿhmân, the Merciful.
 * 2) ar-Raʿhîm, the Compassionate.
 * 3) al-Mâlik, the Ruler.
 * 4) al-Qaddûs, the Holy.
 * 5) as-Salâm, Peace.
 * 6) al-Mûʼmin, the Faithful.
 * 7) al-Muhâimun, the Protector.
 * 8) al-ʼHazîz, the Mighty.
 * 9) al-Gabbâr, the Repairer.
 * 10) al-Mutakabbir, the Great.
 * 11) al-Khâliq, the Creator.
 * 12) al-Bâriʼ, the Creator.
 * 13) al-Muzawwir, the Fashioner.
 * 14) al-Ghaffâr, the Forgiver.
 * 15) al-Qahhâr, the Dominant.
 * 16) al-Wahhâb, the Bestower.
 * 17) ar-Razzâq, the Provider.
 * 18) al-Fattâʿh, the Opener.
 * 19) al-ʿÂlim, the Knowing.
 * 20) al-Qâbiz, the Restrainer.
 * 21) al-Bâsit, the Spreader.
 * 22) al-ʿHâfiz, the Guardian.
 * 23) ar-Râfi‘, the Exalter.
 * 24) al-Muʼhizz, the Honourer.
 * 25) al-Muzîl, the Destroyer.
 * 26) as-Samîʼh, the Hearer.
 * 27) al-Bazir, the Seer.
 * 28) al-ʿHâkim, the Judge.
 * 29) al-ʼHadl, Justice.
 * 30) al-Latîf, the Subtle.
 * 31) al-ʿHabîr, the Aware.
 * 32) al-ʿHalîm, the Clement.
 * 33) al-ʼHathîm, the Grand.
 * 34) al-Ghafur, the Forgiving.
 * 35) as-Sakûr, the Grateful.
 * 36) al-ʼHalî, the Exalted.
 * 37) al-Kabîr, the Great.
 * 38) al-ʿHâfiz, the Guardian.
 * 39) al-Muqît, the Strengthener.
 * 40) al-Hasîb, the Reckoner.
 * 41) al-Galîl, the Majestic.
 * 42) al-Karîm, the Generous.
 * 43) ar-Raqîb, the Watcher.
 * 44) al-Mugîb, the Answerer of Prayer.
 * 45) al-Wasîʼh, the Comprehensive.
 * 46) al-ʿHakîm, the Wise.
 * 47) al-Wadûd, the Loving.
 * 48) al-Magîd, the Glorious.
 * 49) al-Bâʼhi, the Raiser.
 * 50) al-Sahîd, the Witness.
 * 51) al-Haqq, Truth.
 * 52) al-Wakîl, the Guardian.
 * 53) al-Qawwî, the Strong.
 * 54) al-Matîn, the Firm.
 * 55) al-Walî, the Patron.
 * 56) al-Hamîd, the Laudable.
 * 57) al-Muʿhsî, the Counter.

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Rh have been puzzled to answer. For a Biddle was a Biddle, just as Spruce Street was Spruce Street, just as Philadelphia was Philadelphia. That had been enough in all conscience for the Philadelphian, but the Centennial would not let it be enough for me any longer.

My first hint that Philadelphia and Spruce Street and a Biddle needed a past to justify the esteem in which we held them, came from the spectacle of Mrs. Gillespie towering supreme above Philadelphians with far more familiar names than hers at every Centennial ball and in every Centennial Society, the central figure in the Centennial preparations and in the Centennial itself. I did not know her personally, but that made no difference. There was no blotting out her powerful presence, she pervaded the Centennial atmosphere. She remains in the foreground of my Centennial memories, a tall, gaunt woman, not especially gracious, apparently without a doubt of her right to her conspicuous position, ready to resent the effrontery of the sceptic who challenged it had there been a sceptic so daring, anything but popular, and yet her rule accepted unquestioningly for no better reason than because she was the descendant of Benjamin Franklin, and I could not help knowing that she was his descendant, for nobody could mention her without dragging in his name. It revolutionized my ideas of school and school books, no less than of Philadelphia. I had learned the story of Benjamin Franklin and the kite, just as I had learned the story of George Washington and the cherry

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216 tree, and of General Marion and the sweet potatoes, and other anecdotes of heroes invented to torment the young. And now here was Franklin turning out to be not merely the hero of an anecdote that bored every right-minded school-girl to death, but a person of such consequence that his descendant in the third or fourth generation had the right to lord it over Philadelphia. There was no getting away from that any more than there was from Mrs. Gillespie herself and, incidentally, it suggested a new reason for Biddles and Cadwalladers and Whartons and Morrises and Norrises and Logans and Philadelphia families with their names on the Assembly list. That they were the resplendent creatures Philadelphia thought them was not so elementary a fact as the shining of the sun in the heavens; they owed it to their ancestors just as Mrs. Gillespie owed her splendour to Franklin; and an ancestor immediately became the first necessity in Philadelphia.

The man who is preoccupied with his ancestors has a terrible faculty of becoming a snob, and Philadelphians for a while concerned themselves with little else. They devoted every hour of leisure to the study of genealogy, they besieged the Historical Society in search of inconsiderate ancestors who had neglected to make conspicuous figures of themselves and so had to be hunted up, they left no stone unturned to prove their Colonial descent. It must have been this period that my Brother, Grant Robins, irritated with our forefathers for their mistake in settling in Virginia half a century before there was a Philadelphia


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Rh to settle in and then making a half-way halt in Maryland, hurried down to the Eastern Shore to get together what material he could to keep us in countenance in the town of my Grandfather's adoption. It was soothing to find more than one Robins among the earliest settlers of Virginia and mixed up with Virginia affairs at an agreeably early date. But what wouldn't I have given to see our name in a little square on one of the early maps of the City of Philadelphia as I have since seen J.'s? And the interest in ancestors spread, and no Englishman could ever have been so eager to prove that he came over with the Conqueror as every American was to show that he dated back to William Penn, or the first Virginia Company, or the Dutch, or the Mayflower; no Order of Merit or Legion of Honour could have conferred more glory on an American than a Colonial Governor in the family; no aristocracy was more exclusive than the American founded on the new societies of Colonial Dames and Sons and Daughters of Pennsylvania and of every other State.

It was preposterous, I grant, in a country whose first article of faith is that all men are born equal, but Americans could have stood a more severe attack of snobbishness in those days, the prevailing attitude of Americans at home being not much less irreverent than that of the Innocents Abroad. In Philadelphia it was not so much irreverence as indifference. The habit of Philadelphians to depreciate their town and themselves, inordinate as, actually, was their pride in both, had not been thrown off.


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220 Why they ever got into the habit remains to me and to every Philadelphian a problem. Some think it was because the rest of the country depreciated them; some attribute it to Quaker influence, though how and why they cannot say; and some see in it the result of the Philadelpliia exclusiveness that reduces the social life of Philadelphia to one small group in one small section of the town so that it is as small as village life, and has the village love of scandal, the village preoccupation with petty gossip, the little things at the front door blotting out the big things beyond. A more plausible reason is that Philadelphians were so innately sure of themselves—so sure that Philadelphia was the town and Philadelphians the aristocracy of the world—that they could afford to be indifferent. But whatever the cause, this indifference, this depreciation, was worse than a blunder, it was a loss in a town with a past so well worth looking into and being proud of and taking care of.

A few Philadelphians had interested themselves in their past, otherwise the Historical Society would not have existed, but they were distressingly few. I can honestly say that up to the time of the Centennial it had never entered into my mind that the past in Philadelphia had a value for every Philadelphian and that it was every Philadelphian's duty to help preserve any record that might survive of it—that the State House, the old churches, the old streets where I took my daily walks were a possession Philadelphia should do its best not to part with—and I


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Rh was such a mere re-echo of Philadelphia ideas and prejudices that I know most Philadelphians were as ignorant and as heedless. But almost the first effort of the new Dames and Sons and Daughters was to protect the old architecture, the outward sign and symbol of age and the aristocracy of age, and they made so much noise in doing so that even I heard it, even I became conscious of a research as keen for a past, or a genealogy in the familiar streets and the familiar buildings as in the archives of Historical Societies.

If the Centennial had done no more for Philadelphia than to put Philadelphians to this work, it would have done enough. But it did do more. The pride of family, dismissed by many as pure snobbishness, awoke the sort of patriotism that Philadelphia, with all America, was most in need of if the real American was not to be swept away before the hordes of aliens beginning then to invade his country. In my opinion, the Colonial Dames, for all their follies, are doing far more to keep up the right American spirit than the flaunting of the stars and stripes in the alien's face and the lavishing upon him of the Government's paternal attention. The question is how long they can avoid the pitfall of exaggeration.

IV

If there was one thing in those days I knew less of than the past in Philadelphia, it was the present outside of it. Of my own country my knowledge was limited to an


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ⅼⅹⅷ  al-Mubdî, the Beginner. al-Muʼhîd, the Restorer. al-Moʿhyî, the Quickener. al-Mumît, the Killer. al-ʿHâiy, the Living. al-Qâiyûm, the Subsisting. al-Wâgid, the Existing. al-Magîd, the Glorious. al-Wâhid, the One. az-Zamad, the Eternal. al-Qâdir, the Powerful. al-Muqtadir, the Prevailing. al-Muwaʿhʿhir, the Deferrer. al-Muqaddim, the Bringer-forward.
al-Awwal, the First.
al-Âʿhir, the Last.
ath-Thâhir, the Apparent.
al-Bâtin, the Innermost.
al-Wâlî, the Governor.
al-Mutaʼhâl, the Exalted.
al-Barr, Righteousness.
at-Tawwâb, the Relenting.
al-Muntaqim, the Avenger.
al-ʼHafû, the Pardoner.
ar-Raʼûf, the Kind.
Mâlik al Mulk, the Ruler of the Kingdom.
uʼlgalâl waʼl ikrâm, Lord of Majesty and Liberality.
al-Muqsit, the Equitable.
al-Gâmiʼh, the Collector.
al-Ghanî, the Independent.
al-Mughnî, the Enricher.
al-Muʼhtî, the Giver.
al-Mâniʼh, the Withholder.
az-Zârr, the Distresser.
an-Nâfiʼh, the Profiter.
an-Nûr, Light.
al-Hâdî, the Guide.
al-Badîʼh, the Incomparable.
al-Bâqî, the Enduring.
al-Wâri, the Inheritor.
ar-Râsîd, the Rightly-directing.
az-Zabur, the Patient.
 These names are used by Muslims in their devotions, the rosary ( masbaʿhah ) being employed to check their repetition. Such an exercise is called a ikr or 'remembrance,' a word that is also applied to a recitation of the whole or portions of the Qurʼân and to the devotional exercises of the dervishes.

The formula 'In the name of the merciful and compassionate God,' with which every chapter but one of the Qurʼân begins, appears to have been adopted from the Persian Zoroastrian phrase, Benâm i Yezdân i baʿhsâyisgar dâdâr, 'In the name of God the merciful, the just;' the later Parsee form Benâm iʿhudawandi baʿhsâyenda baʿhsâyisgar is the exact equivalent of the Mohammedan phrase.

Besides a belief in God, the Qurʼân requires belief in the existence of angels; they are pure, without distinction of sex, created of fire, and neither eat nor drink nor propagate their species.


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Translation:Tikkun Haklali

תיקון_הכללי

Title Page
The General Remedy This is the repair of the Covenant that is called the General Remedy, as explained in Likutei Moharan (#29.4, q.v.). It is also a repair for a wet dream — God forbid — to say these ten Psalms the same day it happened, as explained in the introduction of this book; please go and see there. Brought from obscurity to revelation by our master, our teacher, our Rebbe and so forth, our teacher the great Rabbi Nachman, memory of the righteous and holy bring blessing, author of the books Likutei Moharan I and II,  Sipurei Ma`asiyot, Sefer Hamidot which is called "Proper Conduct in Alef-Bet Order" and more books which are in print.

כִּי הוּא תִּקּוּן הַבְּרִית הַנִּקְרָא "תִּקּוּן הַכְּלָלִי" כַּמְּבֹאָר בְּלִקּוּטֵי מוֹהֲרַ"ן חֵלֶק א' (בְּסִימָן כט אוֹת ד עַיֵּן שָׁם), וְהוּא תִּקּוּן לְמִקְרֵה לַיְלָה חַס וְשָׁלוֹם – לוֹמַר אֵלּוּ הָעֲשָׂרָה מִזְמוֹרֵי תְּהִלִּים בְּאוֹתוֹ הַיּוֹם שֶׁקָּרָה לוֹ, כַּמְּבֹאָר בְּהַקְדָּמַת הַסֵּפֶר, לֵךְ נָא רְאֵה שָׁמָּה:

הוֹצִיאוֹ מֵהַהֶעְלֵם אֶל הַגִּלּוּי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ וְכוּ' וְכוּ' וְכוּ', מוֹרֵנוּ הָרַב זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, בַּעַל הַמְּחַבֵּר סִפְרֵי "לִקּוּטֵי מוֹהֲרַ"ן" חֵלֶק רִאשׁוֹן וְשֵׁנִי, וְסֵפֶר "סִפּוּרֵי מַעֲשִׂיּוֹת", וְ"סֵפֶר הַמִּדּוֹת" הַנִּקְרָא "הַנְהָגוֹת יְשָׁרוֹת" – עַל פִּי אָלֶף-בֵּית, וְעוֹד חִבּוּרִים וְהֵמָּה בַּכְּתוּבִים:

Introduction
(please add translation)

Opening Prayers
Three verses customarily said before reading Tehilim: Go, let us sing joyously to Adonai (Master of all; He Who was, is, and will be); let us shout out to the Rock of our salvation! Let us advance facing Him with thanksgiving; with melodic song let us shout out to Him! For Adonai is a great God, and a great King above all gods.

קוֹדֵם שְׁיַתְחִיל בְּאֲמִירַת תְּהִלִּים יֹאמַר זֶה:

It is good to say this prayer: I am preparing my mouth to thank, praise, and honor my Creator, to bring about a unification of the Holy Blessed One and His Shechinah, in awe and fear, through the [Godliness that is] hidden in the world, in the name of all Yisrael.

הֲרֵינִי מְזַמֵּן אֶת פִּי לְהוֹדוֹת וּלְהַלֵּל וּלְשַׁבֵּחַ אֶת בּוֹרְאִי לְשֵׁם יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּה בִּדְחִילוּ וּרְחִימוּ עַל יְדֵי הַהוּא טָמִיר וְנֶעְלָם בְּשֵׁם כָּל יִשְׂרָאֵל:

Before reciting the Tehillim it is good to connect oneself to the Tzaddikim. I am connecting myself in saying the ten chapters of Tehilim to all the true Tzaddikim that are in our generation, and to all the true Tzaddikim resting in dust; especially to our Holy Rabbi, Tzadik Yesod Olam, The “Flowing Brook, a Fountain of Wisdom” (Prov. 18:4) our Rabbi Nachman ben Feiga who revealed this Tikkun. May his merit protect us and all Yisrael, Amen.

הֲרֵינִי מְקַשֵׁר עַצְמִי בַּאֲמִירַת הָעֲשָׂרָה מִזְמוֹרִים אֵלּוּ לְכָל הַצַּדִּיקִים הָאֲמִתִּיִּים שֶׁבְּדוֹרֵנוּ. וּלְכָל הַצַּדִּיקִים הָאֲמִתִּים שׁוֹכְנֵי עָפָר. קְדוֹשִׁים אָשֵׁר בָּאָרֶץ הֵמָּה. וּבִפְרָט לְרַבֵּנוּ הַקָּדוֹשׁ צַדִּיק יְסוֹד עוֹלָם נַחַל נוֹבֵעַ מְקוֹר חָכְמָה רַבֵּנוּ נַחְמָן בֶּן פֵיגֶא. זְכוּתָם יָגֵן עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל אָמֵן.

The Ten Tehillim/Psalms
Psalm 16 1. A Michtam by David. Protect me, El (Almighty God), for I take refuge in You. 2. [Though my soul] has declared to Hashem, "You are Adonai (my Master)," still the goodness in me has not made its return to You. 3. But by the holy ones who are [buried in what is now an aspect of the] Land [of Yisrael] though it is in the foreigners' [Land], and the mighty ones [We'ADiReY i.e. someone with all the Yud, ten, powers; v. Sipurei Maasiyot #13 Day 6], all my desire is in them [BaM, words of Torah]. 4. May the sorrows of them who scurry to some other (i.e. idolatry) increase; I will not pour their blood libations, and I will not raise their names on my lips. 5. Hashem, the Guide of my share [CheLKI =148] and my cup is You, Who guide my destiny. 6. Though burdens [ChoBL] fall on me, [they are repaired and sweetened] by bliss [No`AM, the mentality of the Land of Yisrael], even becoming a pleasant inheritance unto me. 7. [Lest the No`AM is overcome by the ChoBaLim] I too will bless Hashem, Who has counseled me [to choose sanctity]; even at night my conscience instructs me. 8. I have placed Hashem before me constantly; because [He is] at my right-hand [by tipping to the scale of merit], I will not sink [into foreign intellects]. 9. Therefore, my heart rejoiced, and my soul was glad; even my flesh by recognizing the Divine will dwell securely. 10. For You will not leave my soul cast off in netherworlds, [for] You will not allow Your pious one to [have to come to my aid and] see [and help me out from] destruction. 11. You will make me know the path of life: the fullness of the joy [to live] in Your presence, the [Divine] bliss [sweetening and repair which is] at Your right hand [the scale of merit] forever victorious.

מזמור טז א מִכְתָּ֥ם לְדָוִ֑ד שָֽׁמְרֵ֥נִי אֵ֗ל כִּֽי־חָסִ֥יתִי בָֽךְ ׃ ב אָמַ֣רְתְּ לַֽיהוָה אֲדֹנָ֣י אָ֑תָּה טוֹבָתִ֗י בַּל־עָלֶֽיךָ ׃ ג לִקְדוֹשִׁים אֲשֶׁר־בָּאָ֣רֶץ הֵ֑מָּה וְאַדִּירֵ֗י כָּל־חֶפְצִי־בָֽם ׃ ד יִרְבּ֥וּ עַצְּבוֹתָם֮ אַחֵ֪ר מָ֫הָ֥רוּ בַּל־אַסִּ֣יךְ נִסְכֵּיהֶ֣ם מִדָּ֑ם וּֽבַל־אֶשָּׂ֥א אֶת־שְׁמוֹתָ֗ם עַל־שְׂפָתָֽי ׃ ה יְֽהוָ֗ה מְנָת־חֶלְקִ֥י וְכוֹסִ֑י אַתָּ֗ה תּוֹמִ֥יךְ גּוֹרָלִֽי ׃ ו חֲבָלִ֣ים נָֽפְלוּ־לִי בַּנְּעִמִ֑ים אַף־נַחֲלָ֗ת שָֽׁפְרָ֥ה עָלָֽי ׃ ז אֲבָרֵ֗ךְ אֶת־יְהוָה אֲשֶׁ֣ר יְעָצָ֑נִי אַף־לֵיל֗וֹת יִסְּר֥וּנִי כִלְיוֹתָֽי ׃ ח שִׁוִּ֬יתִי יְהוָ֣ה לְנֶגְדִּ֣י תָמִ֑יד כִּ֥י מִֽימִינִ֗י בַּל־אֶמּֽוֹט ׃ ט לָכֵ֤ן׀ שָׂמַ֣ח לִבִּי וַיָּ֣גֶל כְּבוֹדִ֑י אַף־בְּשָׂרִ֗י יִשְׁכֹּ֥ן לָבֶֽטַח ׃ י כִּ֤י׀ לֹא־תַעֲזֹ֣ב נַפְשִׁ֣י לִשְׁא֑וֹל לֹֽא־תִתֵּ֥ן חֲסִידְךָ֗ לִרְא֥וֹת שָֽׁחַת ׃ יא תּֽוֹדִיעֵנִי֮ אֹ֤רַח חַ֫יִּ֥ים שֹׂ֣בַע שְׂמָחוֹת אֶת־פָּנֶ֑יךָ נְעִמ֖וֹת בִּימִינְךָ֣ נֶֽצַח ׃

Psalm 32 1. By David, a Maskil. Fortunate is he whose transgression is forgiven, whose sin is covered. 2. Fortunate is the man to whom Adonai ascribes no iniquity and in whose spirit there is no guile. 3. When I was silent, my bones decayed with my moaning all day long. 4. For [both] day and night Your hand was heavily upon me; my freshness was transformed as in the droughts of summer, Selah. 5. My sin I make known to You, and my iniquity I do not conceal; I said, "I will confess my transgressions to Adonai," and You have [always] forgiven my iniquitous sin, Selah. 6. For this [the Divine Presence] let every pious man judge himself: [to draw close] to You before [misfortune] befalls, only before the flooding of might waters [of afflictions]; such a person they will not reach. 7. You are a hiding-place for me, from distress You guard me; with songs of deliverance You encompass me, Selah. 8. "I will enlighten you and instruct you in the way which you shall go; I will wink My eye to you." 9. Be not like a horse or like a mule that does not discern, which must be muzzled with its adornment of bit and rein, that it should not come near you. 10. Many are the pains of the wicked, but as for him who trusts in Adonai — kindness will encompass him. 11. Rejoice in Adonai and exult, O righteous ones, and cause all those of upright hearts to sing praises!

מזמור לב א לְדָוִ֗ד מַ֫שְׂכִּ֥יל אַשְׁרֵ֥י נְֽשׂוּי־פֶּ֗שַׁע כְּס֣וּי חֲטָאָֽה ׃	 ב אַ֥שְֽׁרֵי אָדָ֗ם לֹ֤א יַחְשֹׁ֬ב יְהוָ֣ה ל֣וֹ עָוֹ֑ן וְאֵ֖ין בְּרוּח֣וֹ רְמִיָּה ׃	 ג כִּֽי־הֶחֱרַשְׁתִּי בָּל֣וּ עֲצָמָ֑י בְּשַׁאֲגָתִ֗י כָּל־הַיּֽוֹם ׃	 ד כִּ֤י׀ יוֹמָ֣ם וָלַיְלָה֮ תִּכְבַּ֥ד עָלַ֗י יָ֫דֶ֥ךָ נֶהְפַּ֥ךְ לְשַׁדִּ֑י בְּחַרְבֹ֖נֵי קַ֣יִץ סֶֽלָה ׃	 ה חַטָּאתִ֨י אוֹדִ֪יעֲךָ֡ וַעֲוֹ֘נִ֤י לֹֽא־כִסִּ֗יתִי אָמַ֗רְתִּי אוֹדֶ֤ה עֲלֵ֣י פְשָׁעַי לַיהוָ֑ה וְאַתָּ֨ה נָ֘שָׂ֤אתָ עֲוֹ֖ן חַטָּאתִ֣י סֶֽלָה ׃ ו עַל־זֹ֡את יִתְפַּלֵּ֬ל כָּל־חָסִ֨יד׀ אֵלֶיךָ֮ לְעֵ֪ת מְ֫צֹ֥א רַ֗ק לְשֵׁטֶף מַ֣יִם רַבִּ֑ים אֵלָ֗יו לֹ֣א יַגִּֽיעוּ ׃	 ז אַתָּ֤ה׀ סֵ֥תֶר לִי֮ מִצַּ֪ר תִּ֫צְּרֵ֥נִי רָנֵּ֥י פַלֵּ֑ט תְּס֖וֹבְבֵ֣נִי סֶֽלָה ׃	 ח אַשְׂכִּֽילְךָ֨׀ וְֽאוֹרְךָ֗ בְּדֶֽרֶךְ־ז֥וּ תֵלֵ֑ךְ אִֽיעֲצָ֖ה עָלֶ֣יךָ עֵינִֽי ׃	 ט אַל־תִּֽהְי֤וּ׀ כְּס֥וּס כְּפֶרֶד֮ אֵ֤ין הָ֫בִ֥ין בְּמֶֽתֶג־וָרֶ֣סֶן עֶדְי֣וֹ לִבְל֑וֹם בַּ֗ל קְרֹ֣ב אֵלֶֽיךָ ׃	 י רַבִּ֥ים מַכְאוֹבִ֗ים לָרָ֫שָׁ֥ע וְהַבּוֹטֵ֥חַ בַּיהוָ֑ה חֶ֗סֶד יְסוֹבְבֶֽנּוּ ׃	 יא שִׂמְח֬וּ בַֽיהוָ֣ה וְגִילוּ צַדִּיקִ֑ים וְהַרְנִ֗ינוּ כָּל־יִשְׁרֵי־לֵֽב ׃

Psalm 41 1. For the Leader, a song by David. 2. Fortunate is he who considers the sick; on a day of calamity Adonai will rescue him. 3. Adonai will preserve him and keep him alive, and he will be called fortunate in all the land, and You will not deliver him into the desire of his enemies. 4. Adonai will support him on his sickbed; when You have transformed his entire restfulness in his illness. 5. I said, "Adonai, be gracious to me; heal my soul because I have sinned against You." 6. My enemies speak evil of me; "When will he die and his name be lost?" 7. And if he comes to see [me], he speaks falsely; his heart gathers iniquity to itself; when he goes outside, he speaks of it. 8. All my enemies whisper together about me; against me do they devise my hurt. 9. "An evil thing shall be poured into him, and once he lies down, he will no longer rise." 10. Even my ally, in whom I trusted, who eats my bread, developed an ambush for me. 11. But You, Adonai, be gracious to me and raise me up, so that I may repay them. 12. By this I shall know that You delight in me, when my enemy does not shout joyfully over me. 13. And as for me, because of my integrity You shall support me, and set me up before Your face forever. 14. Blessed be Adonai, Elohei/(God of) Yisroel, from [one end of] the world, to the [other end of] the world. Amen and amen!

מזמור מא א לַמְנַצֵּ֗חַ מִזְמ֥וֹר לְדָוִֽד ׃ ב אַשְׁרֵי מַשְׂכִּ֣יל אֶל־דָּ֑ל בְּי֥וֹם רָעָ֗ה יְֽמַלְּטֵ֥הוּ יְהוָֽה ׃ ג יְהוָ֤ה׀ יִשְׁמְרֵ֣הוּ וִֽיחַיֵּהוּ ֯יֶאְשֹּׁר בָּאָ֑רֶץ וְאַֽל־תִּתְּנֵ֗הוּ בְּנֶ֣פֶשׁ אֹיְבָֽיו ׃ ד יְֽהוָ֗ה יִסְעָדֶנּוּ עַל־עֶ֣רֶשׂ דְּוָ֑י כָּל־מִשְׁכָּב֗וֹ הָפַ֥כְתָּ בְחָלְיֽוֹ ׃ ה אֲֽנִי־אָמַרְתִּי יְהוָ֣ה חָנֵּ֑נִי רְפָאָ֥ה נַפְשִׁ֗י כִּי־חָטָ֥אתִי לָֽךְ ׃ ו אוֹיְבַ֗י יֹאמְר֣וּ רַ֣ע לִ֑י מָתַ֥י יָמ֗וּת וְאָבַ֥ד שְׁמֽוֹ ׃ ז וְאִם־בָּ֤א לִרְא֨וֹת׀ שָׁ֤וְא יְדַבֵּ֗ר לִבּ֗וֹ יִקְבָּץ־אָ֥וֶן ל֑וֹ יֵצֵ֖א לַח֣וּץ יְדַבֵּֽר ׃ ח יַ֗חַד עָלַ֣י יִתְלַחֲשׁוּ כָּל־שֹׂנְאָ֑י עָלַ֓י׀ יַחְשְׁב֖וּ רָעָ֣ה לִֽי ׃ ט דְּֽבַר־בְּלִיַּעַל יָצ֣וּק בּ֑וֹ וַאֲשֶׁ֥ר שָׁכַ֗ב לֹא־יוֹסִ֥יף לָקֽוּם ׃ י גַּם־אִ֤ישׁ שְׁלוֹמִ֨י׀ אֲשֶׁר־בָּטַ֣חְתִּי ב֖וֹ אוֹכֵ֣ל לַחְמִ֑י הִגְדִּ֖יל עָלַ֣י עָקֵֽב ׃ יא וְאַתָּ֤ה יְהוָ֗ה חָנֵּ֥נִי וַהֲקִימֵ֑נִי וַֽאֲשַׁלְּמָ֥ה לָהֶֽם ׃ יב בְּזֹ֣את יָדַעְתִּי כִּֽי־חָפַ֣צְתָּ בִּ֑י כִּ֤י לֹֽא־יָרִ֖יעַ אֹיְבִ֣י עָלָֽי ׃ יג וַאֲנִ֗י בְּתֻמִּי תָּמַ֣כְתָּ בִּ֑י וַתַּצִּיבֵ֖נִי לְפָנֶ֣יךָ לְעוֹלָֽם ׃ יד בָּ֘ר֤וּךְ יְהוָ֨ה׀ אֱלֹ֘הֵ֤י יִשְׂרָאֵ֗ל מֵֽהָעוֹלָם וְעַ֥ד הָעוֹלָ֗ם אָ֘מֵ֥ן׀ וְאָמֵֽן ׃

Psalm 42 1. For the Leader, a Maskil by the sons of Korach. 2. As a she-deer cries longingly for rivulets of water, so does my soul cry longingly to You, Elohim (God, Almighty Master of all forces). 3. My soul thirsts for Elohim, for the living God: “When will I come and appear before Elohim [in the Holy Temple]?” 4. My tears were my bread day and night when they say to me all day long, "Where is your God?" 5. These things I will remember, and I will pour out my soul [because of the pain which is] upon me: How I passed on in covered [wagons], pacing slowly up to the House of Elohim with a joyful shouting and thanksgiving, a celebrating multitude. 6. Why are you downcast, my soul, and why do you wail over me? Hope to Elohim, for I will yet thank Him for the salvations of His presence. 7. My God, the soul that is upon me is downcast; therefore, I will remember You from the land of Yardan and the peaks of Chermon, from the young mountain. 8. One deep [trouble] calls to [another] deep [trouble]; [I am ready] to hear the sound of Your water channels [of afflictions]; all your breakers and waves are gone over me. 9. By day, Adonai commands His kindness, and at night, His song is with me, a prayer to the God [who guards] my life. 10. I will say to God, my Rock, "Why have You forgotten me? Why should I walk in gloom under the oppression of the enemy?" 11. With murder in my bones, my oppressors have reproached me by saying to me all day long, "Where is your God?" 12. Why are you downcast, my soul, and why do you moan over me? Hope to Elohim, for I will yet thank Him for the salvations of my countenance and my God.

מזמור מב א לַמְנַצֵּ֗חַ מַשְׂכִּ֥יל לִבְנֵי־קֹֽרַח ׃ ב כְּאַיָּ֗ל תַּעֲרֹ֥ג עַל־אֲפִֽיקֵי־מָ֑יִם כֵּ֤ן נַפְשִׁ֨י תַעֲרֹ֖ג אֵלֶ֣יךָ אֱלֹהִֽים ׃ ג צָמְאָ֬ה נַפְשִׁ֨י׀ לֵאלֹהִים֮ לְאֵ֪ל חָ֥י מָתַ֥י אָב֑וֹא וְאֵרָאֶ֗ה פְּנֵ֣י אֱלֹהִֽים ׃ ד הָֽיְתָה־לִּ֬י דִמְעָתִ֣י לֶחֶם יוֹמָ֣ם וָלָ֑יְלָה בֶּאֱמֹ֥ר אֵלַ֥י כָּל־הַיּ֗וֹם אַיֵּ֥ה אֱלֹהֶֽיךָ ׃ ה אֵ֤לֶּה אֶזְכְּרָ֨ה׀ וְאֶשְׁפְּכָ֬ה עָלַ֨י׀ נַפְשִׁ֗י כִּ֤י אֶֽעֱבֹ֨ר׀ בַּסָּךְ֮ אֶדַּדֵּ֗ם עַד־בֵּ֥ית אֱלֹ֫הִ֥ים בְּקוֹל־רִנָּ֥ה וְתוֹדָ֗ה הָמ֥וֹן חוֹגֵֽג ׃ ו מַה־תִּשְׁתּ֬וֹחֲחִ֨י׀ נַפְשִׁי֮ וַתֶּהֱמִ֪י עָ֫לָ֥י הוֹחִ֣ילִי לֵֽאלֹהִים כִּי־ע֥וֹד אוֹדֶ֗נּוּ יְשׁוּע֥וֹת פָּנָֽיו ׃ ז אֱֽלֹהַ֗י עָלַי֮ נַפְשִׁ֪י תִשְׁתּ֫וֹחָ֥ח עַל־כֵּ֗ן אֶזְכָּרְךָ מֵאֶ֣רֶץ יַרְדֵּ֑ן וְחֶרְמוֹנִ֗ים מֵהַ֥ר מִצְעָֽר ׃ ח תְּהֽוֹם־אֶל־תְּה֣וֹם קוֹרֵא לְק֣וֹל צִנּוֹרֶ֑יךָ כָּֽל־מִשְׁבָּרֶ֥יךָ וְגַלֶּ֗יךָ עָלַ֥י עָבָֽרוּ ׃ ט יוֹמָ֤ם׀ יְצַוֶּ֬ה יְהוָ֨ה׀ חַסְדּ֗וֹ וּבַלַּיְלָה ֯שִׁירָהּ עִמִּ֑י תְּפִלָּ֗ה לְאֵ֣ל חַיָּֽי ׃ י אוֹמְרָ֤ה׀ לְאֵ֥ל סַלְעִי֮ לָמָ֪ה שְׁכַ֫חְתָּ֥נִי לָֽמָּה־קֹדֵ֥ר אֵלֵ֗ךְ בְּלַ֣חַץ אוֹיֵֽב ׃ יא בְּרֶ֤צַח׀ בְּֽעַצְמוֹתַ֗י חֵרְפ֥וּנִי צוֹרְרָ֑י בְּאָמְרָ֥ם אֵלַ֥י כָּל־הַיּ֗וֹם אַיֵּ֥ה אֱלֹהֶֽיךָ ׃ יב מַה־תִּשְׁתּ֬וֹחֲחִ֨י׀ נַפְשִׁי֮ וּֽמַה־תֶּהֱמִ֪י עָ֫לָ֥י הוֹחִ֣ילִי לֵֽאלֹהִים כִּי־ע֣וֹד אוֹדֶ֑נּוּ יְשׁוּעֹ֥ת פָּנַ֗י וֵֽאלֹהָֽי ׃

Psalm 59 1. For the Leader, a plea to be spared from destruction; by David, a michtam; when Shaul dispatched and they guarded the house to slay him. 2. Rescue me from my enemies, my God; from those who rise up against me, save me. 3. Save me from workers of iniquity; and from bloodthirsty men rescue me. 4. For behold, they lurked for my soul; strong men lodge against me, neither for any transgression of mine nor for any sin of mine, Adonai. 5. Without any iniquity [of mine], they run and prepare themselves; awaken [Yourself] towards me and see. 6. And You, Adonai-Elohim Tzevaot, God of Israel, arise to visit upon all the nations; be not gracious to any treacherous workers of iniquity, Selah. 7. They return in the evening, they howl like a dog and go round about the city. 8. Behold, they spew forth with their mouth; [they have] swords in their lips, for who hears? 9. But You, Adonai, will laugh at them; You will mock all the nations. 10. [In face of] his strength, for You do I wait, for Elohim is my stronghold. 11. The God of my kindness will precede me; Elohim will show me what befalls my watchful foes. 12. Do not kill them, lest my people forget; make them wander [destitute] with Your power and bring them down, Adonai our Shield. 13. The sin of their mouth is the word of their lips, and they will be seized because of their haughtiness, and because of the curse and the lies that they tell. 14. Destroy [them] with wrath, destroy them so they be no longer, and let [people] know that Elohim rules in Yaacov to the ends of the earth, Selah. 15. And let them return towards evening, let them howl like dogs and go round about the city. 16. Groaning [for food] they will roam about to eat; if they are not sated, they will lodge. 17. And I will sing of Your power, and I will sing praises of Your kindness in the morning, for You were my stronghold and a refuge on a day that I was in straits. 18. My strength! To You will I sing, for Elohim is my stronghold, God of my kindness.

מזמור נט א לַמְנַצֵּ֣חַ אַל־תַּשְׁחֵת֮ לְדָוִ֪ד מִ֫כְתָּ֥ם בִּשְׁלֹ֥חַ שָׁא֑וּל וַֽיִּשְׁמְר֥וּ אֶת־הַבַּ֗יִת לַהֲמִיתֽוֹ ׃ ב הַצִּילֵ֖נִי מֵאֹיְבַ֥י׀ אֱלֹהָ֑י מִּמִתְקוֹמְמַ֥י תְּשַׂגְּבֵֽנִי ׃ ג הַצִּילֵנִי מִפֹּ֣עֲלֵי אָ֑וֶן וּֽמֵאַנְשֵׁ֥י דָמִ֗ים הוֹשִׁיעֵֽנִי ׃ ד כִּ֤י הִנֵּ֪ה אָֽרְב֡וּ לְנַפְשִׁ֗י יָג֣וּרוּ עָלַ֣י עַזִ֑ים לֹא־פִשְׁעִ֖י וְלֹא־חַטָּאתִ֣י יְהוָֽה ׃ ה בְּֽלִי־עָוֹן יְרוּצ֣וּן וְיִכּוֹנָ֑נוּ ע֖וּרָה לִקְרָאתִ֣י וּרְאֵה ׃ ו וְאַתָּ֤ה יְהוָֽה־אֱלֹהִ֥ים׀ צְבָא֡וֹת אֱלֹ֘הֵ֤י יִשְׂרָאֵ֗ל הָקִ֗יצָה לִפְקֹ֥ד כָּֽל־הַגּוֹיִ֑ם אַל־תָּחֹ֨ן כָּל־בֹּ֖גְדֵי אָ֣וֶן סֶֽלָה ׃ ז יָשׁ֣וּבוּ לָעֶרֶב יֶהֱמ֥וּ כַכָּ֗לֶב וִיס֥וֹבְבוּ עִֽיר ׃ ח הִנֵּ֤ה׀ יַבִּ֘יע֤וּן בְּפִיהֶ֗ם חֲרָבוֹת בְּשִׂפְתוֹתֵיהֶ֑ם כִּי־מִ֥י שֹׁמֵֽעַ ׃ ט וְאַתָּ֣ה יְהוָה תִּשְׂחַק־לָ֑מוֹ תִּלְעַ֗ג לְכָל־גּוֹיִֽם ׃ י עֻזּוֹ אֵלֶ֣יךָ אֶשְׁמֹ֑רָה כִּֽי־אֱלֹהִ֗ים מִשְׂגַּבִּֽי ׃ יא אֱלֹהֵ֣י ֯חַסְדּוֹ יְקַדְּמֵ֑נִי אֱלֹהִ֗ים יַרְאֵ֥נִי בְשֹׁרְרָֽי ׃ יב אַל־תַּהַרְגֵ֤ם׀ פֶּֽן־יִשְׁכְּח֬וּ עַמִּ֗י הֲנִיעֵ֣מוֹ בְחֵילְךָ וְהוֹרִידֵ֑מוֹ מָֽגִנֵּ֣נוּ אֲדֹנָֽי ׃ יג חַטַּאת־פִּ֗ימוֹ דְּֽבַר־שְׂפָ֫תֵ֥ימוֹ וְיִלָּכְד֥וּ בִגְאוֹנָ֑ם וּמֵאָלָ֖ה וּמִכַּ֣חַשׁ יְסַפֵּֽרוּ ׃ יד כַּלֵּ֥ה בְחֵמָה֮ כַּלֵּ֪ה וְֽאֵ֫ינֵ֥מוֹ וְֽיֵדְע֗וּ כִּֽי־אֱלֹהִים מֹשֵׁ֣ל בְּיַעֲקֹ֑ב לְאַפְסֵ֖י הָאָ֣רֶץ סֶֽלָה ׃ טו וְיָשׁ֣וּבוּ לָעֶרֶב יֶהֱמ֥וּ כַכָּ֗לֶב וִיס֥וֹבְבוּ עִֽיר ׃ טז הֵמָּה ֯יְנוּעוּן לֶאֱכֹ֑ל אִם־לֹ֥א יִשְׂבְּע֗וּ וַיָּלִֽינוּ ׃ יז וַאֲנִ֤י׀ אָשִׁ֣יר עֻזֶּךָ֮ וַאֲרַנֵּ֥ן לַבֹּ֗קֶר חַ֫סְדֶּ֥ךָ כִּֽי־הָיִ֣יתָ מִשְׂגָּ֣ב לִ֑י וּמָנ֗וֹס בְּי֣וֹם צַר־לִֽי ׃ יח עֻזִּי אֵלֶ֣יךָ אֲזַמֵּ֑רָה כִּֽי־אֱלֹהִ֥ים מִשְׂגַּבִּ֗י אֱלֹהֵ֥י חַסְדִּֽי ׃

Psalm 77 1. For the Leader, on yedutun, by Asaf, a song. 2. My voice is to God (El Elohim), when I cry out; my voice is to God (El Elohim), that he give ear to me. 3. On the day of my distress, I sought Adonai; my wound oozes at night and does not abate; my soul refuses to be comforted. 4. I remember Elohim and I moan; I speak and my spirit becomes faint, Selah. 5. You held my eyes from [getting any sleep]; I am stricken and unable to speak. 6. I think of days of yore, ancient years. 7. I recall my music at night; I speak with my heart and my spirit searches. 8. "Will Adonai forsake [me] forever and nevermore be appeased? 9. Is His kindness ended forever? Has He finished consoling? 10. Has the Merciful God forgotten graciousness? Has He, in anger, shut off His mercy?” Selah. 11. And I said, "This is to infirm me, this change of the right hand of the Most High." 12. I recall the deeds of Yah when I remember Your wonder from time immemorial. 13. And I meditate over all Your works, and of Your deeds I speak. 14. Elohim, Your way is in sanctifying [your Name by judging the wicked]. Who is a great god as Elohim? 15. You are the God Who works wonders; You made known Your might among the peoples. 16. You redeemed Your people with Your arm, the sons of Yaacov and Yosef, Selah. 17. The waters saw You, Elohim, the waters perceived You, and they trembled, the deeps even quaked. 18. They poured forth thick waters; the skies let out a voice [of thunder], even your arrows [of lightning] went abroad. 19. The sound of Your thunder [rebuked] the wheel[s of Pharao’s chariots]; the lightning illuminated the world; the earth trembled and roared. 20. In the sea was Your way, and Your path in the mighty waters; afterwards Your steps were not known [when the sea returned to its strength to cover the Egyptians]. 21. You led Your people like sheep by the hand of Moshe and Aharon.

מזמור עז א לַמְנַצֵּ֥חַ עַֽל־֯יְדִיתוּן לְאָסָ֥ף מִזְמֽוֹר ׃ ב קוֹלִ֣י אֶל־אֱלֹהִ֣ים וְאֶצְעָ֑קָה קוֹלִ֥י אֶל־אֱלֹהִ֗ים וְהַאֲזִ֥ין אֵלָֽי ׃ ג בְּי֥וֹם צָרָתִי֮ אֲדֹנָ֪י דָּ֫רָ֥שְׁתִּי יָדִ֤י׀ לַ֣יְלָה נִגְּרָה וְלֹ֣א תָפ֑וּג מֵאֲנָ֖ה הִנָּחֵ֣ם נַפְשִֽׁי ׃ ד אֶזְכְּרָ֣ה אֱלֹהִ֣ים וְאֶֽהֱמָיָ֑ה אָשִׂ֓יחָה׀ וְתִתְעַטֵּ֖ף רוּחִ֣י סֶֽלָה ׃ ה אָחַזְתָּ שְׁמֻר֣וֹת עֵינָ֑י נִפְעַ֗מְתִּי וְלֹ֣א אֲדַבֵּֽר ׃ ו חִשַּׁ֣בְתִּי יָמִ֣ים מִקֶּ֑דֶם שְׁנ֗וֹת עוֹלָמִֽים ׃ ז אֶֽזְכְּרָ֥ה נְגִינָתִ֗י בַּ֫לָּ֥יְלָה עִם־לְבָבִ֥י אָשִׂ֑יחָה וַיְחַפֵּ֥שׂ רוּחִֽי ׃ ח הַֽלְעוֹלָמִים יִזְנַ֥ח׀ אֲדֹנָ֑י וְלֹֽא־יֹסִ֖יף לִרְצ֣וֹת עֽוֹד ׃ ט הֶאָפֵ֣ס לָנֶ֣צַח חַסְדּ֑וֹ גָּ֥מַר אֹ֗מֶר לְדֹ֣ר וָדֹֽר ׃ י הֲשָׁכַ֣ח חַנּ֣וֹת אֵ֑ל אִם־קָפַ֥ץ בְּאַ֗ף רַחֲמָ֥יו סֶֽלָה ׃ יא וָאֹמַר חַלּ֣וֹתִי הִ֑יא שְׁנ֗וֹת יְמִ֣ין עֶלְיֽוֹן ׃ יב ֯אַזְכִּיר מַֽעַלְלֵי־יָ֑הּ כִּֽי־אֶזְכְּרָ֖ה מִקֶּ֣דֶם פִּלְאֶֽךָ ׃ יג וְהָגִ֥יתִי בְכָל־פָּעֳלֶ֑ךָ וּֽבַעֲלִ֖ילוֹתֶ֣יךָ אָשִֽׂיחָה ׃ יד אֱלֹהִים בַּקֹּ֣דֶשׁ דַּרְכֶּ֑ךָ מִי־אֵ֥ל גָּד֗וֹל כֵּֽאלֹהִֽים ׃ טו אַתָּ֣ה הָאֵל עֹ֣שֵׂה פֶ֑לֶא הוֹדַ֖עְתָּ בָעַמִּ֣ים עֻזֶּֽךָ ׃ טז גָּאַ֣לְתָּ בִּזְר֣וֹעַ עַמֶּ֑ךָ בְּנֵי־יַעֲקֹ֖ב וְיוֹסֵ֣ף סֶֽלָה ׃ יז רָ֘א֤וּךָ מַּ֨יִם׀ אֱֽלֹהִ֗ים רָא֣וּךָ מַּ֣יִם יָחִ֑ילוּ אַ֗ף יִרְגְּז֥וּ תְהֹמֽוֹת ׃ יח זֹ֤רְמוּ מַ֨יִם׀ עָב֗וֹת ק֖וֹל נָתְנ֣וּ שְׁחָקִ֑ים אַף־חֲצָצֶ֗יךָ יִתְהַלָּֽכוּ ׃ יט ק֤וֹל רַעַמְךָ֨׀ בַּגַּלְגַּ֗ל הֵאִ֣ירוּ בְרָקִ֣ים תֵּבֵ֑ל רָגְזָ֖ה וַתִּרְעַ֣שׁ הָאָֽרֶץ ׃ כ בַּיָּ֤ם דַּרְכֶּ֗ךָ ֯וּשְׁבִילֶיךָ בְּמַ֣יִם רַבִּ֑ים וְעִקְּבוֹתֶ֗יךָ לֹ֣א נֹדָֽעוּ ׃ כא נָחִ֣יתָ כַצֹּ֣אן עַמֶּ֑ךָ בְּֽיַד־מֹשֶׁ֥ה וְאַהֲרֹֽן ׃

Psalm 90 1. A prayer by Moshe, the man of Elohim. Adonai, a shelter are You; You have been for us, in generation after generation. 2. Before the mountains were born, and when the earth and inhabited land were yet non-existent, and from everlasting to everlasting, You are the God. 3. You bring a man down to a crushing point, and You say, "Return, O sons of men." 4. For if a man lived a thousand years, they would be in Your eyes like a bygone yesterday, for they will but pass away, and be like a watch in the night. 5. You flow them; they are as a [dream] during sleep; in the morning, like grass he passes away. 6. In the morning, it blossoms and is rejuvenated; by evening, it is cut off and withers. 7. For we perish from Your wrath, and from Your anger we are dismayed. 8. You have placed our iniquities before You, [the sins of] our youth before the light of Your countenance. 9. For all our days have passed away in Your anger; we have consumed our years as a fleeting thought. 10. The days of our years because of them are seventy years, and if with strength, eighty years; but their proudest success is toil and pain, for it is quickly shorn off and we fly away. 11. Who knows the power of Your anger, and Your wrath according to the reverence that is due unto You? 12. To number our days, so inform [us], that we may get a heart of wisdom. 13. Return, Adonai [from Your wrath]. How long? And be consoled [in thinking favorably] regarding Your servants. 14. Satiate us in the morning with Your loving-kindness, and we will sing out and rejoice throughout our days. 15 Cause us to rejoice according to the days that You afflicted us, the years when we saw evil. 16. May Your works appear to Your servants, and Your majesty to their sons. 17. And may the pleasantness of Adonai Eloheinu be upon us, and the work of our hands, establish for us (w/o mishap to us), and the work of our hands, establish it.

מזמור צ א תְּפִלָּה֮ לְמֹשֶׁ֪ה אִֽישׁ־הָאֱלֹ֫הִ֥ים אֲֽדֹנָ֗י מָע֣וֹן אַתָּה הָיִ֥יתָ לָּ֗נוּ בְּדֹ֣ר וָדֹֽר ׃ ב בְּטֶ֤רֶם׀ הָ֘רִ֤ים יֻלָּ֗דוּ וַתְּח֣וֹלֵֽל אֶ֣רֶץ וְתֵבֵ֑ל וּֽמֵעוֹלָ֥ם עַד־עוֹלָ֗ם אַתָּ֥ה אֵֽל ׃ ג תָּשֵׁ֣ב אֱנוֹשׁ עַד־דַּכָּ֑א וַתֹּ֗אמֶר שׁ֣וּבוּ בְנֵי־אָדָֽם ׃ ד כִּ֤י אֶ֪לֶף שָׁנִ֡ים בְּֽעֵינֶ֗יךָ כְּי֣וֹם אֶתְמוֹל כִּ֣י יַעֲבֹ֑ר וְאַשְׁמוּרָ֥ה בַלָּֽיְלָה ׃ ה זְרַמְתָּם שֵׁנָ֣ה יִהְי֑וּ בַּבֹּ֗קֶר כֶּחָצִ֥יר יַחֲלֹֽף ׃ ו בַּבֹּקֶר יָצִ֣יץ וְחָלָ֑ף לָעֶ֗רֶב יְמוֹלֵ֥ל וְיָבֵֽשׁ ׃ ז כִּֽי־כָלִ֥ינוּ בְאַפֶּ֑ךָ וּֽבַחֲמָתְךָ֥ נִבְהָֽלְנוּ ׃ ח ֯שַׁתָּ עֲוֹנֹתֵ֣ינוּ לְנֶגְדֶּ֑ךָ עֲלֻמֵ֗נוּ לִמְא֥וֹר פָּנֶֽיךָ ׃ ט כִּ֣י כָל־יָמֵינוּ פָּנ֣וּ בְעֶבְרָתֶ֑ךָ כִּלִּ֖ינוּ שָׁנֵ֣ינוּ כְמוֹ־הֶֽגֶה ׃ י יְמֵֽי־שְׁנוֹתֵ֨ינוּ בָהֶ֥ם שִׁבְעִ֪ים שָׁנָ֡ה וְאִ֤ם בִּגְבוּרֹ֨ת׀ שְׁמ֘וֹנִ֤ים שָׁנָ֗ה וְרָהְבָּם עָמָ֣ל וָאָ֑וֶן כִּי־גָ֥ז חִ֗ישׁ וַנָּעֻֽפָה ׃ יא מִֽי־יוֹדֵעַ עֹ֣ז אַפֶּ֑ךָ וּכְיִרְאָתְךָ֗ עֶבְרָתֶֽךָ ׃ יב לִמְנ֣וֹת יָמֵינוּ כֵּ֣ן הוֹדַ֑ע וְנָבִ֗א לְבַ֣ב חָכְמָֽה ׃ יג שׁוּבָ֣ה יְהוָה עַד־מָתָ֑י וְהִנָּחֵ֗ם עַל־עֲבָדֶֽיךָ ׃ יד שַׂבְּעֵ֣נוּ בַבֹּ֣קֶר חַסְדֶּ֑ךָ וּֽנְרַנְּנָ֥ה וְנִשְׂמְחָ֗ה בְּכָל־יָמֵֽינוּ ׃ טו שַׂמְּחֵנוּ כִּימ֣וֹת עִנִּיתָ֑נוּ שְׁנ֗וֹת רָאִ֥ינוּ רָעָֽה ׃ טז יֵרָאֶ֣ה אֶל־עֲבָדֶ֣יךָ פָעֳלֶ֑ךָ וַהֲדָרְךָ֗ עַל־בְּנֵיהֶֽם ׃ יז וִיהִ֤י׀ נֹ֤עַם אֲדֹנָ֥י אֱלֹהֵ֗ינוּ עָ֫לֵ֥ינוּ וּמַעֲשֵׂ֣ה יָדֵינוּ כּוֹנְנָ֥ה עָלֵ֑ינוּ וּֽמַעֲשֵׂ֥ה יָדֵ֗ינוּ כּוֹנְנֵֽהוּ ׃

Psalm 105 1 Give thanks to Adonai, proclaim His name; make His deeds known among the peoples. 2. Sing enthusiastically to Him, play music to Him, speak of all His wonders. 3. Boast of His holy name; may the heart of those who seek Adonai rejoice. 4. Search for Adonai and His might; seek His presence constantly. 5. Remember His wonders, which He performed, His miracles and the judgments of His mouth. 6. The seed of Avrahom His servant, the children of Yaacov, His chosen ones. 7. He is the Adonai Eloheinu; throughout all the earth are His judgments. 8. He remembered His covenant forever, the word He had commanded to the thousandth generation, 9. [The Covenant] which He cut with Avrahom, and His oath to Yitzchak, 10. And He set it up to Yaacov as a statute, to Yisroel as an everlasting covenant, 11. Saying, "To you I shall give the land of Canaan, the lot of your inheritance." 12. When they were few in number, hardly dwelling in it. 13. And they walked [in their customs] among one nation and then among another nation, from one kingdom to another people. 14. He let no man rob them, and He reproved kings on their account. 15. "Do not touch My anointed ones, and do not harm My prophets." 16. He called a famine upon the land; He broke every staff of bread. 17. He sent a man before them; Yosef was sold as a slave. 18. They afflicted his foot with fetters; his soul was placed in irons. 19. Until His word came, the saying of the Adonai purified him. 20. A king sent and released him, a ruler of peoples [sent] and loosed his bonds. 21. He made him the master of his household and the ruler over all his possessions. 22. To bind up his princes at his wish, and he made his elders wise. 23. Yisroel came to Egypt, and Yaacov sojourned in the land of Cham. 24. And He made His people very fruitful, and He made it stronger than its adversaries. 25. He turned their heart to hate His people, to plot against His servants. 26. He sent Moshe His servant, [and] Aharon whom He chose. 27. They placed upon them the words of His signs and His miracles in the land of Cham. 28. He sent darkness and it darkened, and [the signs] did not disobey His word. 29. He turned their water into blood, and killed their fish. 30. Their land swarmed with frogs, [even] in the rooms of their monarchs. 31. He commanded and a mixture of noxious beasts came, lice throughout their entire boundary. 32. He made their rains into hail, flaming fire in their land. 33. And it struck their vines and their fig trees, and it broke the trees of their boundary. 34. He spoke and locusts came, and nibbling locusts without number. 35. And they consumed all grass in their land, and they consumed the produce of their soil. 36. And He smote every firstborn in their land, the first of all their strength. 37. And He took them out with silver and gold, and there was no pauper among their tribes. 38. Egypt rejoiced with their departure, for their fear had fallen upon them. 39. He spread out a cloud for shelter, and fire to illuminate the night. 40. They asked, and He brought quails, and the bread of heaven sated them. 41. He opened a rock and water flowed; in the deserts ran rivers. 42 For He remembered His holy word with Avrahom His servant. 43. And He took out His people with joy, His chosen ones with joyful singing. 44. And He gave them lands of nations, and they inherited the toil of regimes. 45. In order that they keep His statutes and observe His laws. Halleluyah!

מזמור קה א הוֹד֣וּ לַיהוָה קִרְא֣וּ בִּשְׁמ֑וֹ הוֹדִ֥יעוּ בָעַמִּ֗ים עֲלִילוֹתָֽיו ׃ ב שִֽׁירוּ־ל֖וֹ זַמְּרוּ־ל֑וֹ שִׂ֗יחוּ בְּכָל־נִפְלְאוֹתָֽיו ׃ ג הִֽתְהַלְלוּ בְּשֵׁ֣ם קָדְשׁ֑וֹ יִשְׂמַ֗ח לֵ֤ב׀ מְבַקְשֵׁ֬י יְהוָֽה ׃ ד דִּרְשׁ֣וּ יְהוָ֣ה וְעֻזּ֑וֹ בַּקְּשׁ֖וּ פָנָ֣יו תָּמִֽיד ׃ ה זִכְר֗וּ נִפְלְאוֹתָ֥יו אֲשֶׁר־עָשָׂ֑ה מֹפְתָ֗יו וּמִשְׁפְּטֵי־פִֽיו ׃ ו זֶרַע אַבְרָהָ֣ם עַבְדּ֑וֹ בְּנֵ֖י יַעֲקֹ֣ב בְּחִירָֽיו ׃ ז הוּא יְהוָ֣ה אֱלֹהֵ֑ינוּ בְּכָל־הָאָ֗רֶץ מִשְׁפָּטָֽיו ׃ ח זָכַ֣ר לְעוֹלָ֣ם בְּרִית֑וֹ דָּבָ֥ר צִוָּ֗ה לְאֶ֣לֶף דּֽוֹר ׃ ט אֲשֶׁ֣ר כָּרַת אֶת־אַבְרָהָ֑ם וּשְׁב֖וּעָת֣וֹ לְיִשְׂחָֽק ׃ י וַיַּֽעֲמִידֶ֣הָ לְיַעֲקֹ֣ב לְחֹ֑ק לְיִשְׂרָאֵ֗ל בְּרִ֣ית עוֹלָֽם ׃ יא לֵאמֹ֗ר לְךָ֗ אֶתֵּ֥ן אֶת־אֶֽרֶץ־כְּנָ֑עַן חֶ֗בֶל נַחֲלַתְכֶֽם ׃ יב בִּֽהְיוֹתָם מְתֵ֣י מִסְפָּ֑ר כִּמְעַ֗ט וְגָרִ֥ים בָּֽהּ ׃ יג וַֽיִּתְהַלְּכוּ מִגּ֣וֹי אֶל־גּ֑וֹי מִמַּמְלָכָ֗ה אֶל־עַ֥ם אַחֵֽר ׃ יד לֹֽא־הִנִּ֣יחַ אָדָ֣ם לְעָשְׁקָ֑ם וַיּ֖וֹכַח עֲלֵיהֶ֣ם מְלָכִֽים ׃ טו אַֽל־תִּגְּע֥וּ בִמְשִׁיחָ֑י וְלִנְבִיאַי אַל־תָּרֵֽעוּ ׃ טז וַיִּקְרָ֣א רָעָב עַל־הָאָ֑רֶץ כָּֽל־מַטֵּה־לֶ֥חֶם שָׁבָֽר ׃ יז שָׁלַ֣ח לִפְנֵיהֶ֣ם אִ֑ישׁ לְעֶ֗בֶד נִמְכַּ֥ר יוֹסֵֽף ׃ יח עִנּ֣וּ בַכֶּ֣בֶל ֯רַגְלָיו בַּרְזֶ֗ל בָּ֣אָה נַפְשֽׁוֹ ׃ יט עַד־עֵ֥ת בֹּֽא־דְבָר֑וֹ אִמְרַ֖ת יְהוָ֣ה צְרָפָֽתְהוּ ׃ כ שָׁ֣לַח מֶלֶךְ וַיַתִּירֵ֑הוּ מֹשֵׁ֥ל עַמִּ֗ים וַֽיְפַתְּחֵֽהוּ ׃ כא שָׂמ֣וֹ אָד֣וֹן לְבֵית֑וֹ וּמֹשֵׁ֗ל בְּכָל־קִנְיָנֽוֹ ׃ כב לֶאְסֹ֣ר שָׂרָ֣יו בְּנַפְשׁ֑וֹ וּזְקֵנָ֥יו יְחַכֵּֽם ׃ כג וַיָּבֹ֣א יִשְׂרָאֵ֣ל מִצְרָ֑יִם וְיַעֲקֹ֗ב גָּ֣ר בְּאֶֽרֶץ־חָֽם ׃ כד וַיֶּ֣פֶר אֶת־עַמּ֣וֹ מְאֹ֑ד וַיַּֽעֲצִמֵהוּ מִצָּרָֽיו ׃ כה הָפַ֣ךְ לִבָּם לִשְׂנֹ֣א עַמּ֑וֹ לְהִתְנַכֵּ֗ל בַּעֲבָדָֽיו ׃ כו שָׁלַח מֹשֶׁ֣ה עַבְדּ֑וֹ אַהֲרֹ֗ן אֲשֶׁ֣ר בָּֽחַר־בּֽוֹ ׃ כז שָֽׂמוּ־בָם דִּבְרֵ֣י אֹתוֹתָ֑יו וּמֹפְתִ֗ים בְּאֶ֣רֶץ חָֽם ׃ כח שָׁ֣לַֽח חֹשֶׁךְ וַיַּחְשִׁ֑ךְ וְלֹֽא־מָר֗וּ אֶת־֯דְּבָרָוו ׃ כט הָפַ֣ךְ אֶת־מֵימֵיהֶ֣ם לְדָ֑ם וַיָּ֗מֶת אֶת־דְּגָתָֽם ׃ ל שָׁרַ֣ץ אַרְצָ֣ם צְפַרְדְּעִ֑ים בְּחַדְרֵ֗י מַלְכֵיהֶֽם ׃ לא אָמַר וַיָּבֹ֣א עָרֹ֑ב כִּנִּ֗ים בְּכָל־גְּבוּלָֽם ׃ לב נָתַ֣ן גִּשְׁמֵיהֶ֣ם בָּרָ֑ד אֵ֖שׁ לֶהָב֣וֹת בְּאַרְצָֽם ׃ לג וַיַּ֣ךְ גַּפְנָם וּתְאֵנָתָ֑ם וַיְשַׁבֵּ֗ר עֵ֣ץ גְּבוּלָֽם ׃ לד אָמַר וַיָּבֹ֣א אַרְבֶּ֑ה וְיֶ֗לֶק וְאֵ֣ין מִסְפָּֽר ׃ לה וַיֹּ֣אכַל כָּל־עֵ֣שֶׂב בְּאַרְצָ֑ם וַיֹּ֗אכַל פְּרִ֣י אַדְמָתָֽם ׃ לו וַיַּ֣ךְ כָּל־בְּכ֣וֹר בְּאַרְצָ֑ם רֵאשִׁ֗ית לְכָל־אוֹנָֽם ׃ לז וַֽיּוֹצִיאֵם בְּכֶ֣סֶף וְזָהָ֑ב וְאֵ֖ין בִּשְׁבָטָ֣יו כּוֹשֵֽׁל ׃ לח שָׂמַ֣ח מִצְרַ֣יִם בְּצֵאתָ֑ם כִּֽי־נָפַ֖ל פַּחְדָּ֣ם עֲלֵיהֶֽם ׃ לט פָּרַ֣שׂ עָנָ֣ן לְמָסָ֑ךְ וְאֵ֗שׁ לְהָאִ֥יר לָֽיְלָה ׃ מ שָׁאַ֣ל וַיָּבֵ֣א שְׂלָ֑ו וְלֶ֥חֶם שָׁמַ֗יִם יַשְׂבִּיעֵֽם ׃ מא פָּ֣תַח צוּר וַיָּז֣וּבוּ מָ֑יִם הָלְכ֗וּ בַּצִּיּ֥וֹת נָהָֽר ׃ מב כִּֽי־זָכַר אֶת־דְּבַ֣ר קָדְשׁ֑וֹ אֶֽת־אַבְרָהָ֥ם עַבְדּֽוֹ ׃ מג וַיּוֹצִ֣א עַמּ֣וֹ בְשָׂשׂ֑וֹן בְּרִנָּ֗ה אֶת־בְּחִירָֽיו ׃ מד וַיִּתֵּ֣ן לָהֶם אַרְצ֣וֹת גּוֹיִ֑ם וַעֲמַ֖ל לְאֻמִּ֣ים יִירָֽשׁוּ ׃ מה בַּעֲב֤וּר׀ יִשְׁמְר֣וּ חֻקָּיו וְתוֹרֹתָ֥יו יִנְצֹ֗רוּ הַֽלְלוּ־יָֽהּ ׃

Psalm 137 1. By the rivers of Babylon, there we sat, we also wept when we remembered Tzion. 2. On willows in its midst we hung our harps. 3. For there our captors asked us for words of song and our tormentors [asked of us] mirth, "Sing for us of the song of Tzion." 4. "How shall we sing the song of Adonai on foreign soil?" 5. If I forget you, Yerushalayim, may my right hand forget [its skill].6 May my tongue cling to my palate, if I do not remember you, if I do not elevate Yerushalayim above my foremost joy. 7. Remember, Adonai, and repay the children of Edom; and the day of Yerushalayim, those who say, "Raze it, raze it, down to its foundation!" 8. Daughter of Babylon, who is destined to be plundered, praiseworthy is he who repays you in accordance with how you have done to us. 9. Praiseworthy is he who will take and dash your infants against the rock.

מזמור קלז א עַ֥ל נַהֲר֨וֹת׀ בָּבֶ֗ל שָׁ֣ם יָשַׁבְנוּ גַּם־בָּכִ֑ינוּ בְּזָכְרֵ֗נוּ אֶת־צִיּֽוֹן ׃ ב עַֽל־עֲרָבִ֥ים בְּתוֹכָ֑הּ תָּלִ֗ינוּ כִּנֹּרוֹתֵֽינוּ ׃ ג כִּ֤י שָׁ֨ם שְֽׁאֵל֪וּנוּ שׁוֹבֵ֡ינוּ דִּבְרֵי־שִׁיר וְתוֹלָלֵ֣ינוּ שִׂמְחָ֑ה שִׁ֥ירוּ לָ֗נוּ מִשִּׁ֥יר צִיּֽוֹן ׃ ד אֵ֗יךְ נָשִׁ֥יר אֶת־שִׁיר־יְהוָ֑ה עַ֗ל אַדְמַ֥ת נֵכָֽר ׃ ה אִֽם־אֶשְׁכָּחֵ֥ךְ יְֽרוּשָׁלִָ֗ם תִּשְׁכַּ֥ח יְמִינִֽי ׃ ו תִּדְבַּ֥ק־לְשׁוֹנִ֨י׀ לְחִכִּי֮ אִם־לֹ֪א אֶ֫זְכְּרֵ֥כִי אִם־לֹ֣א אַעֲלֶה אֶת־יְרוּשָׁלִַ֑ם עַ֗ל רֹ֣אשׁ שִׂמְחָתִֽי ׃ ז זְכֹ֤ר יְהוָ֨ה׀ לִבְנֵ֬י אֱד֗וֹם אֵת֮ י֤וֹם יְֽרוּשָׁ֫לִָ֥ם הָאֹ֣מְרִים עָ֤רוּ׀ עָ֑רוּ עַ֗ד הַיְס֥וֹד בָּֽהּ ׃ ח בַּת־בָּבֶ֗ל הַשְּׁד֫וּדָ֥ה אַשְׁרֵ֥י שֶׁיְשַׁלֶּם־לָ֑ךְ אֶת־גְּמוּלֵ֗ךְ שֶׁגָּמַ֥לְתְּ לָֽנוּ ׃ ט אַשְׁרֵ֤י׀ שֶׁיֹּאחֵ֓ז וְנִפֵּ֬ץ אֶֽת־עֹלָלַ֗יִךְ אֶל־הַסָּֽלַע ׃

Psalm 150 1. Halleluyah! Praise God in His holy place, praise Him in the firmament of His might. 2. Praise Him for His mighty deeds; praise Him as befits His superb greatness. 3. Praise Him the blast of the shofar; praise Him with psaltery and lyre. 4. Praise Him with timbres and dance, praise Him with stringed instruments and flute. 5. Praise Him with resounding cymbals; praise Him with far-sounding trumpets. 6. Let every soul praise Yah! Halleluyah!

מזמור קנ א הַ֥לְלוּ יָ֨הּ׀ הַֽלְלוּ־אֵ֥ל בְּקָדְשׁ֑וֹ הַֽלְל֗וּהוּ בִּרְקִ֥יעַ עֻזּֽוֹ ׃ ב הַֽלְל֥וּהוּ בִגְבוּרֹתָ֑יו הַֽלְל֗וּהוּ כְּרֹ֣ב גֻּדְלֽוֹ ׃ ג הַֽלְלוּהוּ בְּתֵ֣קַע שׁוֹפָ֑ר הַֽלְל֗וּהוּ בְּנֵ֣בֶל וְכִנּֽוֹר ׃ ד הַֽלְלוּהוּ בְתֹ֣ף וּמָח֑וֹל הַֽלְל֗וּהוּ בְּמִנִּ֥ים וְעוּגָֽב ׃ ה הַֽלְל֥וּהוּ בְצִלְצְלֵי־שָׁ֑מַע הַֽלְל֗וּהוּ בְּֽצִלְצְלֵ֥י תְרוּעָֽה ׃ ו כֹּ֣ל הַנְּשָׁמָה תְּהַלֵּ֥ל יָ֗הּ הַֽלְלוּ־יָֽהּ ׃

Concluding Prayers
After the Tehillim say these verses: O that the salvation of Yisrael would come from Tzion!; When Adonai returns the captivity of His people, Ya`akov shall rejoice, Yisrael shall be glad. And the redemption of the righteous is from Adonai, their stonghold at times of trouble. And Adonai helped them and rescued them; He rescued them from the wicked and saved them because they took refuge in Him.

אחר שסיים תהלים יאמר שלשה פסוקים אלה: מִי יִתֵּן מִצִּיּוֹן יְשׁוּעַת יִשְׂרָאֵל בְּשׁוּב יקוק שְׁבוּת עַמּוֹ, יָגֵל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל: וּתְשׁוּעַת צַדִּיקִים מֵיקוק, מָעוּזָּם בְּעֵת צָרָה: וַיַּעְזְרֵם יקוק וַיְפַלְּטֵם, יְפַלְּטֵם מֵרְשָׁעִים וְיוֹשִיעֵם כִּי חָסוּ בוֹ:

This prayer we found in a sack of [Rabbi Natan's?] documents, and it is of small quantity but vast quality. Master of the World, Primal Cause and Driver of everything, You are above and transcendent above everything and there is nothing higher than You, for thought cannot have any grasp of You whatsoever. And for You, silence is a more of a praise and loftier than any blessing or worship. You I seek, You I request, that You breach an opening for a paved channel from You down through all the worlds, down to my spot in the web where I am standing, as it is revealed to You, Who know the hidden things. And through this path and channel shine Your light on me, to bring me back in complete teshuvah/return before Your presence in truth, in accord with Your will, in reality, in accord with the will of the Choicest of all Your creatures, so that I should not entertain in my thinking, any extraneous thought or any confusion that is contrary to Your will, but only cleave to clear, lucid, and holy thoughts in Your service, in truth, in perception of You and in Your Torah. "Hat-libi el-`edoteikha/Incline my heart unto Your testimonies [the Torah], and give me a pure heart to serve You in truth. And take me out from the ocean's abyss unto great light very speedily and soon; the salvation of Hashem [instantaneous] as the blink of an eye, to illuminate all the days of my life in the Ohr Hachayim/Your influx of light to all life, while I am on the face of the Earth. And make me privileged to renew my youth, the days which transpired in darkness, to bring them back into sanctity. And let my going from this world be like my coming — faultless.  And let me privileged to gaze upon Hashem's Blissfulness and visit His Temple-chamber; it all proclaims, "Kavod/His Presence!"  Amen, netzach selah va`ed/forever and ever.

זאת התפלה מצאנו באמתחת הכתבים והיא מעט הכמות ורב האיכות: רבונו של עולם, עלת העלות וסבת כל הסבות, אנת לעלא, לעלא מן כלא, ולית לעלא מנך, דלית מחשבה תפיסא בך כלל, ולך דומיה תהלה, ומרמם על כל ברכה ותהלה. אותך אדרש, אותך אבקש שתחתר חתירה דרך כבושה מאתך, דרך כל העולמות, עד ההשתלשלות שלי במקום שאני עומד, כפי אשר נגלה לך, יודע תעלומות, ובדרך ונתיב הזה תאיר עלי אורך, להחזירני בתשובה שלמה לפניך באמת, כפי רצונך באמת, כפי רצון מבחר הברואים, לבלי לחשב במחשבתי שום מחשבת חוץ ושום מחשבה ובלבול שהוא נגד רצונך, רק לדבק במחשבות זכות צחות וקדושות בעבודתך באמת בהשגתך ובתורתך. הט לבי אל עדותיך, ותן לי לב טהור לעבדך באמת. וממצולות ים תוציאני לאור גדול חיש קל מהרה. תשועת יהוה כהרף עין, לאור באור החיים כל ימי היותי על פני האדמה. ואזכה לחדש נעורי, הימים שעברו בחשך, להחזירם אל הקדשה, ותהיה יציאתי מן העולם כביאתי, בלא חטא. ואזכה לחזות בנעם יהוה ולבקר בהיכלו, כלו אומר כבוד, אמן נצח סלה ועד:

...

title: Translation:Tikkun Haklali


text:
Joint Declaration of the Greater East Asia Conference

It is the basic principle for the establishment of world peace that the nations of the world have each its proper place, and enjoy prosperity in common through mutual aid and assistance. The United States of America and the British Empire have in seeking their own prosperity oppressed other nations and peoples. Especially in East Asia, they indulged in insatiable aggression and exploitation, and sought to satisfy their inordinate ambition of enslaving the entire region, and finally they came to menace seriously the stability of East Asia. Herein lies the cause of the recent war. The countries of Greater East Asia, with a view to contributing to the cause of world peace, undertake to cooperate toward prosecuting the War of Greater East Asia to a successful conclusion, liberating their region from the yoke of British-American domination, and ensuring their self-existence and self-defense, and in constructing a Greater East Asia in accordance with the following principles:

1. The countries of Greater East Asia through mutual cooperation will ensure the stability of their region and construct an order of common prosperity and well-being based upon justice.

2. The countries of Greater East Asia will ensure the fraternity of nations in their region, by respecting one another's sovereignty and independence and practicing mutual assistance and amity.

3. The countries of Greater East Asia by respecting one another's traditions and developing the creative faculties of each race, will enhance the culture and civilization of Greater East Asia.

4. The countries of Greater East Asia will endeavor to accelerate their economic development through close cooperation upon a basis of reciprocity and to promote thereby the general prosperity of their region.

5. The countries of Greater East Asia will cultivate friendly relations with all the countries of the world, and work for the abolition of racial discrimination, the promotion of cultural intercourse and the opening of resources throughout the world, and contribute thereby to the progress of mankind.

大東亜共同宣言


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Rh any other examination as to the manner in which it is conducted?

6th. What was the character of the evidence upon which the Board pronounced its finding against me?

Should you have any objection to speak for the Board in reply to these interrogations, I hope you will have no objection to speak for yourself, and to answer them, at least so far as your own votes and action as a member of the Board are concerned. Respectfully, &c.,

The answers to this letter were all either evasive, negative, or insulting.

To the Right Rev. Jas. H. Otey, D. D., Bishop of Tennessee Maury wrote on the same subject as follows:—

You will learn from the enclosed, from one Navy officer to another, that I have, without cause, been made to suffer grievous wrong. The announcement will take you by surprise, as completely as it did me. I appeal to my friends to help me to right. I have been in the service, as you know, upwards of 30 years; during all that time no complaint of duty neglected, or accusation for any cause, had ever reached the Navy Department against me. In short, whatever my shortcomings may have been as a sinful man, as an officer, accountable only to his Government, my conduct has been without reproach; and yet I have been brought into official disgrace—for what? I am as ignorant as you. The thing has been done by a Board of Navy Officers, sitting in secret, and acting mischievously. I neither know what my offence is, nor who my accusers are. . ..

This monstrous inquisition was set up under the pretence of carrying out a law of the last Congress, To promote the efficiency of the Navy, which directed that a Board of Navy Officers should decide who the incompetent were, and that the President should then approve, or disapprove, of the findings of the Board. The law did not require this Board to sit in


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10 "Lord lumme, but it'll be the last I see of you if yer don't py me," he retorted.

But a crowd of ragged onlookers had already gathered around the cab, and I laughed again and walked back to the old clothes shop.

Here the chief difficulty was in making the shop-man understand that I really and truly wanted old clothes. But after fruitless attempts to press upon me new and impossible coats and trousers, he began to bring to light heaps of old ones, looking mysterious the while and hinting darkly. This he did with the palpable intention of letting me know that he had 'piped my lay,' in order to bulldose me, through fear of exposure, into paying heavily for my purchases. A man in trouble, or a high-class criminal from across the water, was what he took my measure for—in either case, a person anxious to avoid the police.

But I disputed with him over the outrageous difference between prices and values, till I quite disabused him of the notion, and he settled down to drive a hard bargain with a hard customer. In the end I selected a pair of stout though well-worn trousers, a frayed jacket with one remaining button, a pair of brogans which had plainly seen service where coal was shovelled, a thin leather belt, and a very dirty cloth cap. My underclothing and socks, however, were new and warm, but of the sort that


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Rh any American waif, down in his luck, could acquire in the ordinary course of events.

"I must sy yer a sharp'un," he said, with counterfeit admiration, as I handed over the ten shillings finally agreed upon for the outfit. "Blimey, if you ain't ben up an' down Petticut Lane afore now. Yer trouseys is wuth five bob to hany man, an' a docker 'ud give two an' six for the shoes, to sy nothin' of the coat an' cap an' new stoker's singlet an' hother things."

"How much will you give me for them?" I demanded suddenly. "I paid you ten bob for the


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118 secret, or to pronounce judgment; but in their secrecy they have adjudged me unworthy of promotion.

This Board was composed of fifteen officers, of whom ten were Captains or Commanders, none of whom had any scientific attainments—indeed, some of them have publicly condemned all science in the Navy. To this feeling—and a feeling of displeasure by no means uncommon to the old Commanders—that I, a Lieutenant, have dared to establish a reputation somewhat honourable in spite of them, I ascribe their finding. I have supposed that the value and the merits of an officer were to be determined to some extent by the fruits of his labour. . . . By this measure, not one of the ten Commanders, except Perry, has as yet made any mark upon the service that will be recognized as a reminder of their excellence when they are gone. And "P.," I am told, has never felt any satisfaction at my services at the Observatory, but the contrary.

The excuse which they will offer for the slur they have cast upon me will be, I suppose, that I am lame. Mere bodily activity, in an officer of my rank, is comparatively of little value, when taken in connection with the mental activity. Officers are expected—at least, it is generally so in the upper grades—to work rather with the head than the hand, and, moreover, I am bodily as active as a majority of the Board, and if broken legs disqualify, at least one member of the Board should have borne me company, for his leg was broken twice over. . ..

General Scott is crippled in the arm, yet it does not appear to have unfitted him for the Army. Besides, this Board has left untouched other crippled officers, both above and below me. . ..

I find, upon re-reading the above, that I have expressed myself strongly, but somewhat, if you were not very much my friend, egotistically. Therefore, I hope you will pardon me for repeating the injunction as to the confidence of this writing. I wanted to put you in possession of all the circumstances of the case. . ..

Excuse me, my friend, and believe me to be, with affection, Yours,


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User:Pingkan Lengkong

Truth in Number Beasiswa Jalan Jakarta

title: User:Pingkan Lengkong


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Page:A Life of Matthew Fontaine Maury.pdf/133

Rh Extracts from a letter from one Navy officer to another on the subject of the action of the Retiring Board, in reference to Lieutenant Maury:—

. . . . You rightly infer that there is great excitement here about the action of the late Retiring Board; lists confusedly and mischievously erroneous are in circulation, and from them no considerate opinion can be formed; but I know, officially, the action in regard to M. F. Maury; it fills me with astonishment and indignation. I have all along been under the decided impression that the Board had not taken any such untoward course. Just now, on learning what had been done, I earnestly predicted to Mr. my conviction that Lt. Maury will be immediately made a full Captain. He has won the highest honours of the profession, and should wear them.

It will be a great public wrong to have his eminent achievements and public works ignored in this way. The act is suicidal! The great benefits he has conferred upon our Naval and Mercantile Marine, upon commerce, navigation, and science generally, are too well known and admired at home and abroad to tolerate even the appearance of putting down, or aside, such an officer.

I am bound to believe that the members of the Board acted under honest but mistaken convictions of duty and Naval policy. There can be no doubt, in my humble judgment, of Lt. Maury's pre-eminent capacity for command, ashore or afloat. Nor can the opinion be sensibly sustained that Hydrographical should be inactive duty in the Navy, and that our organization, should imitate the Army policy of little side-corps.

It is a grievous error, a large public wrong, to smother, if not suppress altogether, the Hydrographic Office of the Navy in this way.

I write hurriedly, but enough to show you where my heart and judgment are in this question. It is useless to say more now.

Yours truly,

————


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122 To show Maury's deep feeling on the on the subject, some extracts of letters written at that time to his kinsman and friend, B. F. Minor, of Albemarle, Virginia, are here subjoined:—

I am forging ahead slowly. The law says—"And whenever said board shall believe that said incompetency has arisen from any cause implying sufficient blame to justify it, he shall be dismissed," &c. Now there is, who was tried for ignoble conduct, found guilty and sentenced to be cashiered; he has done nothing to retrieve himself since, and he too is on my list. I shall fight that point, and in the meantime ask leave to appeal, or state my case to the public and ask for a suspension of opinion till Congress can sit. . . . He had written a letter to each member of the Board requesting to "know the grounds on which they had acted, and their reasons for dropping him from the active list of the service and placing him in official disgrace." Most of the members wrote in reply; and he says, "The Board replies are coming in. I am waiting for them all. Last night I received two. M declines like a man, plump straightforward 'No!' Can't speak for the Board nor for myself,' yet volunteers to speak for the measure.' The Board had nothing to do with its effect upon me of their action." Their replies will enable us to "peep into" their hearts. S, P, and B are also in town. They will probably reply soon; we shall see. . ..

Last night I received the enclosed two answers. B 'likes me,' and meant what he says for civility. I 'should be satisfied' with any amount of disgrace for full leave of absence pay. Nay, I should 'be grateful to the Board in that it was graciously pleased to place' me, &c., &c.

I am curious to see the replies of D, B, and G. The former because I think they were moved by malice; the latter because I think better of him than his brother-officers generally do. Moreover, they are all away from town and have not a chance, or rather, so, a good chance, to get their cue from high places.


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Rh

BOUT 400,000 square miles of desert lie south and west of the Rio Grande. Much of this vast area occupies the great tableland, bounded east and west by long mountain ranges and reaching southward several hundred miles, where it becomes broken by more fertile areas; all this being, in fact, a continuation of the great southwestern desert region of the United States which prevails from Texas to California. The aspects of its southern extension vary with local conditions within certain limits, and with its lowering latitude new elements enter into its composition, but on the other hand many of the features characteristic of a Texas or an Arizona landscape are conspicuous in its geological formations, its fauna and its flora. This region has, however, certain significant peculiarities which give the central Mexican plateau a character of its own.

Typically representative of the conditions on much of this great plateau is the northern part of the state of Zacatecas. Traversed by fragmentary mountain ranges with a general trend from northwest to southeast, only in a few places do its plains stretch level to the horizon. On every hand the skyline is formed by the heaving back of some ridge or group of mountains whose summits rise from 1,000 to 4,000 feet above the plain. The plain itself is 6,000 feet elevation, more or less, and the mountains appear as if almost submerged in it. Here and there are lower ranges whose heads are scarcely lifted above the plain and whose softly rounded outlines show that leveling forces have long been at work upon them, or that their softer materials have more readily yielded to eroding forces. Other peaks rise higher and a few of these are rugged and sharp with steep declivities, but for the most part the evenly rounded outline prevails.

The more or less isolated ranges, the Sierras of the Potrero, the Zuloaga, Zapoca, Guadaloupe, Oratorio, Ramirez, Chivo, Caballos, etc., are all on an area some sixty by seventy miles in extent, which constitutes the Hacienda de Cedros, a corner of which the Mexican Central Railroad crosses southeast of Torreon between Rivas and Carlos. This Hacienda, which lies mostly to the east of the sun-baked village of Camacho, extends also to the west fully twenty miles. An interesting estate and sufficiently large from an American standpoint it is, but one of many of its kind in Mexico, managed in a feudal way. It is to this particular region that the accompanying discussion pertains.

Looking westward, far across the broad Camacho plain, standing


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436

 a private estate of over two million acres, on which dwell some two thousand people.

well up on the horizon are the high Mesas del Zorillo. Their broad level tops lie in the same plane, at their borders a sheer descent is visible to the point where the talus slope begins and slants off in graceful lines to the rolling lands below. But such configurations are rare in that region. Here and there what is left of that stratum which forms the high floor of these Mesas may be visible, but only as vestiges, for they have mostly disappeared.

Standing at the edge of one of these wide plains and looking across, one may survey at a glance twenty to forty miles of mountain barrier along the opposite side, thirty to fifty miles away. Deep scalloped with cañons and ravines which divide and subdivide into successively smaller branches as we follow their course upwards, they are ultimately lost in the rounded brow of the mountain. Below the steeper slopes the low-lying, far-outreaching butresses of the range finally sink into the plain. At the mouths of the cañons, broad fans of silt, gravel and other detritus from the heights above, spread out and meet their neighbors on the right and left until a long, slightly undulating footslope is formed, and gradually merge into the floor of the valley. Thus the wide valley is gradually being made wider by the building up of its floor, which is the accumulation of ages of the wash from the mountains; the nature of the process is obvious. Where a deep arroyo cuts down through the land a section of the deposit shows


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User talk:Pingkan Lengkong

Truth in Numbers
Halo, Bila Anda ingin berpartisipasi dalam kompetisi untuk beasiswa ke Jakarta, tolong sebutkan lokasi Anda sekarang untuk pendataan panitia. Dan bila Anda tidak menyunting selama tiga hari berturut-turut akan dianggap gugur. Penilaiannya ada disini. 06Ivonne (talk) 06:42, 4 July 2012 (UTC)

Gugur
Terima kasih telah berpartisipasi pada kompetisi Beasiswa Perjalanan Jakarta, berdasarkan catatan kontribusi pengguna, anda dinyatakan gugur oleh panitia per 7 Juli 2012 karena tidak menyunting setelah tanggal 4 Juli. Sampai bertemu dikompetisi selanjutnya! Siska.Doviana (talk) 10:28, 10 July 2012 (UTC)

title: User talk:Pingkan Lengkong


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User:Rifqah amaliah

Rifqah Amaliah is a Alumni in Senior High School 2 Pinrang, located in Pinrang,Makassar, Sulawesi Selatan, Indonesia. She is now be a Author novel and Short Story. Now, he started contributing in proofreading Kamus bahasa Sunda-Inggris.

Links

 *
 * Rifqah Amaliah on Facebook
 * Rifqah Amaliah on Twitter

Truth in Number Beasiswa Jalan Jakarta

title: User:Rifqah amaliah


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User talk:Iyok sumiati

Halo, Saya melihat anda mengedit ini. Apabila berada di luar kota dan ingin ikut kompetisi untuk mendapatkan beasiswa perjalanan ke Jakarta silahkan gunakan templat pada halaman pengguna Anda, atau kontribusi Anda tidak akan dihitung. 06Ivonne (talk) 07:21, 4 July 2012 (UTC)

title: User talk:Iyok sumiati


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User talk:Mike Kurniawan

Halo, Saya melihat anda mengedit ini. Apabila berada di luar Jakarta dan ingin ikut kompetisi untuk mendapatkan beasiswa perjalanan ke Jakarta silahkan gunakan templat pada halaman pengguna Anda, atau kontribusi Anda tidak akan dihitung. 06Ivonne (talk) 07:22, 4 July 2012 (UTC)

title: User talk:Mike Kurniawan


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User talk:Roy efendy

Halo, Saya melihat anda mengedit ini. Apabila berada di luar Jakarta dan ingin ikut kompetisi untuk mendapatkan beasiswa perjalanan ke Jakarta silahkan gunakan templat pada halaman pengguna Anda, atau kontribusi Anda tidak akan dihitung. 06Ivonne (talk) 07:22, 4 July 2012 (UTC)

title: User talk:Roy efendy


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User:Evanpermana

Truth in Number Beasiswa Jalan Jakarta

title: User:Evanpermana


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User talk:Evanpermana

— billinghurst  sDrewth  07:56, 4 July 2012 (UTC)

Truth in Numbers
Halo Evan, Tolong sebutkan lokasi anda saat ini untuk pendataan panitia. Tiga hari tidak menyunting akan dianggap gugur. Penilaian dapat dilihat disini. 06Ivonne (talk) 08:54, 4 July 2012 (UTC)

Gugur
Halo Evan, Anda dianggap gugur karena sudah tiga hari tidak menyunting Special:Contributions/Evanpermana. 06Ivonne (talk) 07:00, 9 July 2012 (UTC)

title: User talk:Evanpermana


text: Index:A Wayfarer in China.djvu

title: Index:A Wayfarer in China.djvu


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Rh Again, on November 15th, to the same, he wrote:—

As you see, by the replies of eleven out of the fifteen, they are not disposed to share the responsibility that attaches to them, or to enable one to right himself. By its proceedings the Board has outraged the public sentiment, mocked the law by indecent haste, and offended our sense of right.

Mr. Dobbin told me some time ago that I was mistaken in supposing that there was any feeling in the public mind upon the subject. . . . He moreover added that it was a mistake to suppose that Congress was going to undo the matter, for that Senators had conversed with him and pledged themselves to sustain the Board. He admitted that there were some officers, by supposition twelve or fifteen, that ought not to be ruled out, and ought to be put back, and asked me to advise with him as to the mode of getting them back. Speaking hypothetically, he put this case:—Suppose he and the President, consulting with the Senate, should satisfy Senators as to these twelve or fifteen cases; that Senators should agree to confirm the nominations, and that the President, then revoking twelve or fifteen commissions, should send in his blackballed nominations? My reply was, it was unlawful to promote blackballs, and that the President and Senate could not repeal a law. I told him that mere promotion would not satisfy me; that the Board has cast a professional stain, and that must be wiped out. He then suggested the idea of reassembling the Board to state reasons for their finding. I said that would be to aggravate the outrage, and I would not trust the Board!

I have not yet made up my mind as to my next step, or as to what I shall do with the Board replies. . . . I think I shall wait until some of my friends in Congress arrive, so that, seeing how the land lies there, I may take a fresh departure. I am much obliged to Baldwin and my good friends at the university about the professorship. I can't think of anything until I get right here. What wickedness. has that Board not committed! It appears to me that my brother-officers, many of whom are men of intelligence, are


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User talk:RXerself

Halo, tolong langsung disebutkan saja lokasi saat ini untuk pendataan panitia. Tiga hari tidak menyunting akan dianggap gugur. Penilaian lihat disini 06Ivonne (talk) 08:56, 4 July 2012 (UTC)
 * Maaf, saya mengundurkan diri. Terima kasih. Semoga pengguna terbaik yang menang. Sersan Mayor Kururu (talk) 09:30, 4 July 2012 (UTC)

title: User talk:RXerself


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124 utterly mercenary; they think if I get pay that's everything. . ..

Regulations forbid me to appeal to the public. I have asked the Secretary to allow me, but he won't. G, came to me yesterday with a confidential message from the Secretary that he and the President would use all their influence to have a hydrographic corps established for the Navy, with me at the head of it, backed by G. & M. et Al. .. . Of course I shall heed no overtures until I find out, and have it published, wherefore I am blackballed.

You ask about the feelings of those who are retained on the active list. They are inaugurating a move to make Commander Steward an Admiral, and me a Captain. The plan is to get up a Navy petition. When waited upon yesterday to be advised of this move, my reply was, "I am profoundly sensible of the compliment; but all the sheep-skins that the department could issue could not buy me off from my efforts to wipe out the stain that this mischievous, wicked Board has made." "Of course not," was the reply; "but you don't object to the move?" "No." . . ..

There were members of that Board, I am told, who behaved like hungry wolves and shocked others by the display of savage enmity.

It's a wicked Board to distract my attention from useful work and concentrate it on these miserable controversies, &c.,&c. . ..

It suffices to add that the vindication so persistently demanded was in a short time abundantly attained. During the following winter the action of the Naval Retiring Board was virtually set aside by Congress, and by special Act Maury was reinstated and promoted to the rank of Commander with back pay from the date of his retirement. The letter from the Secretary of the Navy announcing this officially was lost during the Civil War, but Maury's reply thereto is herewith appended:—


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User talk:Otongbae

Halo, tolong langsung disebutkan saja lokasi saat ini untuk pendataan panitia. Tiga hari tidak menyunting akan dianggap gugur. Penilaian lihat disini 06Ivonne (talk) 08:57, 4 July 2012 (UTC)

Halaman habis - peserta untuk terus menyunting agar tidak gugur
Halo Otongbae, Charis memberitahukan pada panitia bahwa halaman sudah habis. Ini panitia sadari beberapa jam yang lalu. Pengumuman beasiswa akan kita matikan lebih cepat dari rencana, karena halaman merah sudah tidak ada atau harus diidentifikasi berapa yang betul di "proofread" (kaji halaman) tetapi belum dikerjakan. Para peserta yang masih bertahan diharapkan untuk terus menyunting baik itu memvalidasi halaman atau memperbaiki halaman hingga tanggal 17 Juli, agar tidak gugur sembari panitia menghitung skornya. Untuk melihat halaman seluruhnya, silahkan klik kamus dalam versi halaman lengkap dan betulkan halaman yang bermasalah untuk terus menyunting. Terima kasih dan semoga yang terbaik yang menang. Siska.Doviana (talk) 13:07, 12 July 2012 (UTC)

Gugur
Halo Otongbae, karena anda sudah tidak menyunting selama lebih dari tiga hari maka anda dianggap gugur. Terima kasih untuk partisipasinya dan silahkan ikut lagi nanti untuk proyek-proyek selanjutnya. 06Ivonne (talk) 16:08, 16 July 2012 (UTC)

title: User talk:Otongbae


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Rh

I have the honour to acknowledge the receipt of your communication of the 29th ultimo, enclosing a commission making me a Commander in the Navy from the 14th day of September, 1855.

Respectfully, &c., Commander, U.S.N.


text: Talk:Aunt Jane's Nieces at Millville

title: Talk:Aunt Jane's Nieces at Millville


text:
Aunt Jane's Nieces at Millville

1. UNCLE JOHN'S FARM

2. THE AGENT

3. MILLVILLE HEARS EXCITING NEWS

4. ETHEL MAKES PREPARATION

5. THE ARRIVAL OF THE NABOBS

6. PEGGY PRESENTS HIS BILL

7. LOUISE SCENTS A MYSTERY

8. THE LITTLE SCHOOL-MA'AM

9. THE "LIVES OF THE SAINTS"

10. THE MYSTERY DEEPENS

11. THREE AMATEUR DETECTIVES

12. THE BAITING OF PEGGY McNUTT

13. BOB WEST, HARDWARE DEALER

14. THE MAJOR IS PUZZLED

15. THE MAN IN HIDING

16. A MATTER OF SPECULATION

17. JOE TELLS OF "THE GREAT TROUBLE"

18. THE LOCKED CUPBOARD

19. THE COURT'N' OF SKIM CLARK

20. A LOST CAUSE

21. THE TRAP IS SET

22. CAUGHT!

23. MR. WEST EXPLAINS

24. PEGGY HAS REVENGE

25. GOOD NEWS AT LAST

title: Aunt Jane's Nieces at Millville


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A

WAYFARER

IN CHINA

ELIZABETH

KENDALL ]]

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My thanks are due to Robert J. Davidson, Esq., of Chengtu, Szechuan, for kind permission to use the photograph of the Yangtse Gorges. Also to Messrs. Underwood & Underwood, of New York, for the photographs of the Tartar Wall, Peking. With these exceptions the illustrations are from photographs made by myself on the journey. I should like to express here my appreciation of the care and skill shown by the staff of the Kodak Agency, Regent Street, West, in handling films often used under very unfavourable conditions. E.K.

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 all her own. Anna was worn out now with her attempt to make the younger generation do all that it should and rough old Katy never answered back, and never wanted her own way. No scolding or abuse could make its mark on her uncouth and aged peasant hide. She said her "Yes, Miss Annie," when an answer had to come, and that was always all that she could say.

"Old Katy is just a rough old woman, Miss Mathilda," Anna said, "but I think I keep her here with me. She can work and she don't give me trouble like I had with Molly all the time."

Anna always had a humorous sense from this old Katy's twisted peasant english, from the roughness on her tongue of buzzing s's and from the queer ways of her brutish servile humor. Anna could not let old Katy serve at table old Katy was too coarsely made from natural earth for that and so Anna had all this to do herself and that she never liked, but even then this simple rough old creature was pleasanter to her than any of the upstart young.

Life went on very smoothly now in these few months before the summer came. Miss Mathilda every summer went away across the ocean to be gone for several months. When she went away this summer old Katy was so sorry, and on the day that Miss Mathilda went, old Katy cried hard for many hours. An earthy, uncouth, senile peasant creature old Katy surely was. She stood there on the white stone steps of the little red brick house, with her bony, square dull head with its thin, tanned, toughened skin and its sparse and kinky grizzled hair, and her strong, squat figure a little overmade on the right side, clothed in her blue striped cotton dress, all clean and always washed but rough and harsh to see and she stayed there on the steps till Anna brought her in, blubbering, her apron to her face, and making queer guttural broken moans.

When Miss Mathilda early in the fall came to her house again old Katy was not there.

"I never thought old Katy would act so Miss Mathilda," Anna said, "when she was so sorry when you went away, and I gave her full wages all the summer, but they are all alike Miss Mathilda, there isn't one of them that's fit to trust. You know how Katy said she liked you, Miss


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338

Yurts (Mongolian huts), 248, 249.

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 means it for your good and she is really very kind to you."

"I don't want her kindness," Molly cried, "I wish you would tell me what to do, Miss Mathilda, and then I would be all right. I hate Miss Annie."

"This will never do Molly," Miss Mathilda said sternly, in her deepest, firmest tones, "Anna is the head of the kitchen and you must either obey her or leave."

"I don't want to leave you," whimpered melancholy Molly. "Well Molly then try and do better," answered Miss Mathilda, keeping a good stern front, and backing quickly from the kitchen.

"Oh! Oh!" groaned Miss Mathilda, as she went back up the stairs.

Miss Mathilda's attempt to make peace between the constantly contending women in the kitchen had no real effect. They were very soon as bitter as before. At last it was decided that Molly was to go away. Molly went away to work in a factory in the town, and she went to live with an old woman in the slums, a very bad old woman Anna said.

Anna was never easy in her mind about the fate of Molly. Sometimes she would see or hear of her. Molly was not well, her cough was worse, and the old woman really was a bad one.

After a year of this unwholesome life, Molly was completely broken down. Anna then again took her in charge. She brought her from her work and from the woman where she lived, and put her in a hospital to stay till she was well. She found a place for her as nursemaid to a little girl out in the country, and Molly was at last established and content.

Molly had had, at first, no regular successor. In a few months it was going to be the summer and Miss Mathilda would be gone away, and old Katie would do very well to come in every day and help Anna with her work.

Old Katy was a heavy, ugly, short and rough old german woman, with a strange distorted german-english


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 At last Anna had to give it up. "Please Miss Mathilda won't you speak to Molly," Anna said, "I can't do a thing with her. I scold her, and she don't seem to hear and then she swears so that she scares me. She loves you Miss Mathilda, and you scold her please once."

"But Anna," cried poor Miss Mathilda, "I don't want to," and that large, cheerful, but faint hearted woman looked all aghast at such a prospect. "But you must, please Miss Mathilda!" Anna said.

Miss Mathilda never wanted to do any scolding. "But you must please Miss Mathilda," Anna said.

Miss Mathilda every day put off the scolding, hoping always that Anna would learn to manage Molly better. It never did get better and at last Miss Mathilda saw that the scolding simply had to be.

It was agreed between the good Anna and her Miss Mathilda that Anna should be away when Molly would be scolded. The next evening that it was Anna's evening out, Miss Mathilda faced her task and went down into the kitchen.

Molly was sitting in the little kitchen leaning her elbows on the table. She was a tall, thin, sallow girl, aged twenty-three, by nature slatternly and careless but trained by Anna into superficial neatness. Her drab striped cotton dress and gray black checked apron increased the length and sadness of her melancholy figure. "Oh, Lord!" groaned Miss Mathilda to herself as she approached her.

"Molly, I want to speak to you about your behaviour to Anna!", here Molly dropped her head still lower on her arms and began to cry.

"Oh! Oh!" groaned Miss Mathilda.

"It's all Miss Annie's fault, all of it," Molly said at last, in a trembling voice, "I do my best."

"I know Anna is often hard to please," began Miss Mathilda, with a twinge of mischief, and then she sobered herself to her task, "but you must remember, Molly, she


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4 which has been suggested by the war. And all of them are informed by the hope of seeing such political institutions established in Europe as shall make men averse to war—a hope which I firmly believe to be realizable, though not without a great and fundamental reconstruction of economic and social life.

To one who stands outside the cycle of beliefs and passions which make the war seem necessary, an isolation, an almost unbearable separation from the general activity, becomes unavoidable. At the very moment when the universal disaster raises compassion in the highest degree, compassion itself compels aloofness from the impulse to self-destruction which has swept over Europe. The helpless longing to save men from the ruin towards which they are hastening makes it necessary to oppose the stream, to incur hostility, to be thought unfeeling, to lose for the moment the power of winning belief. It is impossible to prevent others from feeling hostile, but it is possible to avoid any reciprocal hostility on one's own part, by imaginative understanding and the sympathy which grows out of it. And without understanding and sympathy it is impossible to find a cure for the evil from which the world is suffering.

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Rh There are two views of the war neither of which seems to me adequate. The usual view in this country is that it is due to the wickedness of the Germans; the view of most pacifists that it is due to the diplomatic tangle and to the ambitions of Governments. I think both these views fail to realize the extent to which war grows out of ordinary human nature. Germans, and also the men who compose Governments, are on the whole average human beings, actuated by the same passions that actuate others, not differing much from the rest of the world except in their circumstances. War is accepted by men who are neither Germans nor diplomatists with a readiness, an acquiescence in untrue and inadequate reasons, which would not be possible if any deep repugnance to war were widespread in other nations or classes. The untrue things which men believe, and the true things which they disbelieve, are an index to their impulses—not necessarily to individual impulses in each case (since beliefs are contagious), but to the general impulses of the community. We all believe many things which we have no good ground for believing, because, subconsciously, our nature craves certain kinds of action which these beliefs would render

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Rh if they were true. Unfounded beliefs are the homage which impulse pays to reason; and thus it is with the beliefs which, opposite but similar, make men here and in Germany believe it their duty to prosecute the war.

The first thought which naturally occurs to one who accepts this view is that it would be well if men were more under the dominion of reason. War, to those who see that it must necessarily do untold harm to all the combatants, seems a mere madness, a collective insanity in which all that has been known in time of peace is forgotten. If impulses were more controlled, if thought were less dominated by passion, men would guard their minds against the approaches of war fever, and disputes would be adjusted amicably. This is true, but it is not by itself sufficient. It is only those in whom the desire to think truly is itself a passion who will find this desire adequate to control the passions of war. Only passion can control passion, and only a contrary impulse or desire can check impulse. Reason, as it is preached by traditional moralists, is too negative, too little living, to make a good life. It is not by reason alone that wars can be prevented, but by a positive life of impulses and passions antagonistic to those that

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 The good Anna was a small, spare, german woman, at this time about forty years of age. Her face was worn, her cheeks were thin, her mouth drawn and firm, and her light blue eyes were very bright. Sometimes they were full of lightning and sometimes full of humor, but they were always sharp and clear.

Her voice was a pleasant one, when she told the histories of bad Peter and of Baby and of little Rags. Her voice was a high and piercing one when she called to the teamsters and to the other wicked men, what she wanted that should come to them, when she saw them beat a horse or kick a dog. She did not belong to any society that could stop them and she told them so most frankly, but her strained voice and her glittering eyes, and her queer piercing german english first made them afraid and then ashamed. They all knew too, that all the policemen on the beat were her friends. These always respected and obeyed Miss Annie, as they called her, and promptly attended to all of her complaints.

For five years Anna managed the little house for Miss Mathilda. In these five years there were four different under servants.

The one that came first was a pretty, cheerful irish girl. Anna took her with a doubting mind. Lizzie was an obedient, happy servant, and Anna began to have a little faith. This was not for long. The pretty, cheerful Lizzie disappeared one day without her notice and with all her baggage and returned no more.

This pretty, cheerful Lizzie was succeeded by a melancholy Molly.

Molly was born in America, of german parents. All her people had been long dead or gone away. Molly had always been alone. She was a tall, dark, sallow, thin-haired creature, and she was always troubled with a cough, and she had a bad temper, and always said ugly dreadful swear words.

Anna found all this very hard to bear, but she kept Molly a long time out of kindness. The kitchen was constantly a battle-ground. Anna scolded and Molly swore strange oaths, and then Miss Mathilda would shut her door hard to show that she could hear it all.


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Rh lead to war. It is the life of impulse that needs to be changed, not only the life of conscious thought.

All human activity springs from two sources: impulse and desire. The part played by desire has always been sufficiently recognized. When men find themselves not fully contented, and not able instantly to procure what will cause content, imagination brings before their minds the thought of things which they believe would make them happy. All desire involves an interval of time between the consciousness of a need and the opportunity for satisfying it. The acts inspired by desire may be in themselves painful, the time before satisfaction can be achieved may be very long, the object desired may be something outside our own lives, and even after our own death. Will, as a directing force, consists mainly in following desires for more or less distant objects, in spite of the painfulness of the acts involved and the solicitations of incompatible but more immediate desires and impulses. All this is familiar, and political philosophy hitherto has been almost entirely based upon desire as the source of human actions.

But desire governs no more than a part of

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PART I

THE tradesmen of Bridgepoint learned to dread the sound of "Miss Mathilda," for with that name the good Anna always conquered.

The strictest of the one price stores found that they could give things for a little less, when the good Anna had fully said that "Miss Mathilda" could not pay so much and that she could buy it cheaper "by Lindheims."

Lindheims was Anna's favorite store, for there they had bargain days, when flour and sugar were sold for a quarter of a cent less for a pound, and there the heads of the departments were all her friends and always managed to give her the bargain prices, even on other days.

Anna led an arduous and troubled life.

Anna managed the whole little house for Miss Mathilda. It was a funny little house, one of a whole row of all the same kind that made a close pile like a row of dominoes that a child knocks over, for they were built along a street which at this point came down a steep hill. They were funny little houses, two stories high, with red brick fronts and long white steps.

This one little house was always very full with Miss Mathilda, an under servant, stray dogs and cats and Anna's voice that scolded, managed, grumbled all day long.

"Sallie! can't I leave you alone a minute but you must run to the door to see the butcher boy come down the street and there is Miss Mathilda calling for her shoes. Can I do everything while you go around always thinking about nothing at all?  If I ain't after you every minute you would be forgetting all the time, and I take all this pains, and when you come to me you was as ragged as a buzzard and as dirty as a dog. Go and find Miss Mathilda her shoes where you put them this morning."

"Peter!" her voice rose higher, "Peter!" Peter was the youngest and the favorite dog — "Peter, if you don't leave Baby alone," Baby was an old, blind terrier that Anna had loved for many years, "Peter if you don't


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8 human activity, and that not the most important but only the more conscious, explicit, and civilized part.

In all the more instinctive part of our nature we are dominated by impulses to certain kinds of activity, not by desires for certain ends. Children run and shout, not because of any good which they expect to realize, but because of a direct impulse to running and shouting. Dogs bay the moon, not because they consider that it is to their advantage to do so, but because they feel an impulse to bark. It is not any purpose, but merely an impulse, that prompts such actions as eating, drinking, love-making, quarreling, boasting. Those who believe that man is a rational animal will say that people boast in order that others may have a good opinion of them; but most of us can recall occasions when we have boasted in spite of knowing that we should be despised for it. Instinctive acts normally achieve some result which is agreeable to the natural man, but they are not performed from desire for this result. They are performed from direct impulse, and the impulse is often strong even in cases in which the normal desirable result cannot follow. Grown men like to imagine themselves more rational than

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 leave Baby alone, I take a rawhide to you, you bad dog."

The good Anna had high ideals for canine chastity and discipline. The three regular dogs, the three that always lived with Anna, Peter and old Baby, and the fluffy little Rags, who was always jumping up into the air just to show that he was happy, together with the transients, the many stray ones that Anna always kept until she found them homes, were all under strict orders never to be bad one with the other.

A sad disgrace did once happen in the family. A little transient terrier for whom Anna had found a home suddenly produced a crop of pups. The new owners were certain that this Foxy had known no dog since she was in their care. The good Anna held to it stoutly that her Peter and her Rags were guiltless, and she made her statement with so much heat that Foxy's owners were at last convinced that these results were due to their neglect.

"You bad dog," Anna said to Peter that night, "you bad dog."

"Peter was the father of those pups," the good Anna explained to Miss Mathilda, "and they look just like him too, and poor little Foxy, they were so big that she could hardly have them, but Miss Mathilda, I would never let those people know that Peter was so bad."

Periods of evil thinking came very regularly to Peter and to Rags and to the visitors within their gates. At such times Anna would be very busy and scold hard, and then too she always took great care to seclude the bad dogs from each other whenever she had to leave the house. Sometimes just to see how good it was that she had made them, Anna would leave the room a little while and leave them all together, and then she would suddenly come back. Back would slink all the wicked-minded dogs at the sound of her hand upon the knob, and then they would sit desolate in their corners like a lot of disappointed children whose stolen sugar has been taken from them.

Innocent blind old Baby was the only one who preserved the dignity becoming in a dog.

You see that Anna led an arduous and troubled life.


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Rh and dogs, and unconsciously conceal from themselves how great a part impulse plays in their lives. This unconscious concealment always follows a certain general plan. When an impulse is not indulged in the moment in which it arises, there grows up a desire for the expected consequences of indulging the impulse. If some of the consequences which are reasonably to be expected are clearly disagreeable, a conflict between foresight and impulse arises. If the impulse is weak, foresight may conquer; this is what is called acting on reason. If the impulse is strong, either foresight will be falsified, and the disagreeable consequences will be forgotten, or, in men of a heroic mold, the consequences may be recklessly accepted. When Macbeth realizes that he is doomed to defeat, he does not shrink from the fight; he exclaims:−

But such strength and recklessness of impulse is rare. Most men, when their impulse is strong, succeed in persuading themselves, usually by a subconscious selectiveness of attention, that agreeable consequences will follow from the indulgence of their impulse.

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10 Whole philosophies, whole systems of ethical valuation, spring up in this way: they are the embodiment of a kind of thought which is subservient to impulse, which aims at providing a quasi-rational ground for the indulgence of impulse. The only thought which is genuine is that which springs out of the intellectual impulse of curiosity, leading to the desire to know and understand. But most of what passes for thought is inspired by some non-intellectual impulse, and is merely a means of persuading ourselves that we shall not be disappointed or do harm if we indulge this impulse.

When an impulse is restrained, we feel discomfort or even violent pain. We may indulge the impulse in order to escape from this pain, and our action is then one which has a purpose. But the pain only exists because of the impulse, and the impulse itself is directed to an act, not to escaping from the pain of restraining the impulse. The impulse itself remains without a purpose, and the purpose of escaping from pain only arises when the impulse has been momentarily restrained.

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