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382, but ended up with a surprize ending which explained everything as a mistake which couid never be incurred. Tom Freeman's The Death Shower was only a cleverly constructed detective story, not weird; while A Mind in Shadow, by Tessida Swinges, was a simple child's story, related in baby-talk, which could not have been even remotely connected with —it should have been rejected, instead, by Child Life Magazine. The Weird Story Reprint, Wilheim Hauff's The Severed Hand, had a touch of weirdness to it, but was ruined by a weak ending; moteover, the title bore little relation to the story. There were other stories by authors who were, no doubt, prominent and popular at die time, but most of whom have dropped into the background. The illustrations, both inside and on the cover, were all done, very crudely, by a sole illustrator, Andrew Brosnatch. Compare his efforts with the present exquisite work of Virgil Finlay and Mrs. Brundage, with the detailed, clear-cut drawings of Harold De Lay, the shadowy, mysterious grease-pencilings of Hugh Rankin. Notice, too, the wide variety of artists—the early WTs had but one. The July, 1936, issue was almost a direct contrast to the early issue of 1925 which I reviewed. Clark Ashton Smith's sdntillant gem—Robert E. Howard's tale of the barbarian, Conan—Edmond Hamilton's fascinating weird-scientific tale of the near future—Thorp McClusky's different vampire thriller—August W. Derleth's narrative of spirit return, proof of his never-failing mastery—the handsome Manly Wade Wellman's short tale of stark horror, nearly approaching the point reached by Kuttner's The Graveyard Rats—the beautiful inside illustrations and the excellent cover—the usual array of interesting letters in the Eyrie—all these rounded up aa issue which was as nearly perfect as an issue can be, and which was yet typical of the standard maintained in the last five years. And still some readers yearn for the 'good old days'!"

Robert A. Madle, of Philadelphia, writes: "Necromancy in Naat was a good story, beautifully illustrated by Virgil Finlay. His fantastic drawings are in fitting with the magazine—they are weird. Without a shadow of a doubt Virgil Finlay is your best interior artist. De Lay, your recent addition, is also good. Robert E. Howard's latest Conan adventure takes first place. I have yet to be displeased by Howard, and I hope he never stops writing for Weird Tales. Second place goes to that unusual yarn, The Unborn. This story presents a decidedly weird plot excellently written. It is a great improvement over Ronal Kayser's previous contributions. The other tales were very good, especially Lost Paradise by C L. Moore. Moore never fails to please me with those beautiful tales of Northwest Smith. Do you realize that there hasn't been a Jules de Grandin story in the last six issues and next month's forecast doesn't boast of one either? You had better rectify die situation and secure one soon." [Cheer up, Mr. Madle, for two new tales of Jules de Grandin will appear soon, with cover designs by Margaret Brundage.—.]

Paul N. Nicholaioff, of Chicago, writes: "I find real treat when I read Seabury Quinn and Carl Jacobi. The former's A Rival from the Grave and the latter's Face in the Wind were excellent. McClusky's Loot of the Vampire is very entertaining. The House of the Evil Eye I did not like so well. Its conclusion was mechanically constructed. It went off at a fair start, but something else finished the race. Ballad of the Wolf was an excellent poem by Henry Kuttner. I hope to see more of his poems in future issues."

Herberte Jordan, of Wellingborough, England, writes: "I have been a deeply appreciative reader of for many years, and would like to express my sincere admiration for the high literary quality of the stories published. Year in and out this quality is maintained, and the success of  is undoubtedly due to this fact. The brilliant writers regularly contributing to the magazine are past masters in the art of inducing those delicious shudders which run up the spine and set the scalp tingling with suspense and horror. I would also mention the work of the artists illustrating . The Brundage covers are beautifully done, and the recent work by Virgil Finlay is superb. The Eyrie is a good feature and should, as Louis C. Smith stated


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Total, 35 francs, representing cost price at Paris.

Now, I ask, would we not have attained the same result by lowering the tariff by 5 francs? We should then have—

Total, 35 francs, representing cost price at Paris.

And by this process we should have saved the 200 millions which the raillway cost, plus the expense of Customhouse surveillance, for this last would be reduced in proportion to the diminished encouragement held out to smuggling.

But it will be said that the duty is necessary to protect Parisian industry. Be it so; but then you destroy the effect of your railway.

For, if you persist in desiring that the Belgian product should cost at Paris 40 francs, you must raise your duty to 15 francs, and then you have—

Total, 40 francs, being the equalized price.

Then, I venture to ask, what, under such circumstances, is the good of your railway?

In sober earnestness, let me ask, is it not humiliating that the nineteenth century should make itself a laughing-stock to future ages by such puerilities, practised with such imperturbable gravity? To be the dupe of other people is not very pleasant, but to employ a vast representative apparatus in order to dupe, and double dupe, ourselves—and that, too, in an affair of arithmetic—should surely humble the pride of this age of enlightenment.

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322 divine, suffering, though innocent, for the sins of others, is revolting to the universal sense of justice and fair dealing. No school, no family, no court, would punish the innocent when the guilty were known. This Conception of God is hideous, cruel, insane, and no Christian church which tolerates it can be efficient in the promotion of human welfare and happiness.


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CHAPTER XX

CONTEMPORARY OPINION The Vanguard ''Let us make no mistake great minds are skeptical. . . . The strength and the freedom which arise from exceptional power of thought express themselves in skepticism. . . . A mind which aspires to great things and is determined to achieve them is of necessity skeptical.'' Author:Friedrich Nietzsche

Author:Bertrand Russell MY own view on religion is that of Lucretius. I regard it as a disease born of fear and as a source of untold misery to the human race. I cannot, however, deny that it has made some contributions to civilization. It helped in early days to fix the calendar, and it caused Egyptian priests to chronicle eclipses with such are that in time they became able to predict them. These two services I am prepared to acknowledge, but I do not know of any others.

Author:Max Carl Otto It is my conviction that the happiest and noblest life attainable by men and women is jeopardized by reliance upon a superhuman, cosmic being for guidance and help. I know, of course, that God has been defined in various terms. I do not choose among them. 309


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310 For it seems to me indisputable that those who turn to God, however God be defined, do so because, consciously or unconsciously, they seek there the satisfaction of wants, the worth of living, and security for what they passionately prize, which they have not found and despair of finding in the human venture as they know it. Reliance upon God for what life does not afford, has, in my opinion, harmful consequences. It diverts attention from the specific conditions upon which a better or a worse life depends; it leads men to regard themselves as spectators of a course of events which they in reality help to determine; it makes the highest human excellence consist in acquiescence in the supposed will of a being that is defined as not human, a being that is above the driving force of impulse, that does not experience vacillating moods or conflicting desires, that is never harassed by doubts or misled by ignorance. . . Theism is in essence repressive, prohibitory, ascetic. The outcome of its influence is that expertness in practical living and expertness in evaluating life, instead of uniting to take advantage of a' common opportunity, are set against each other. This is the profound dualism which remains to be mastered. It can be mastered by the concentration upon human needs and powers.

Author:John Dewey The method we term "scientific" forms for the modern man (and a man. is not modern merely because he lives in 1931) the sole, dependable means of disclosing the realities of existence. It is the sole authentic mode of revelation. This possession of a new method, to the use of which no limits can be put, signifies a new idea of the nature and possibilities of experience. It imports a new morale of confidence, control, and security.


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Collier's New Encyclopedia (1921)/Abu-Simbel

ABU-SIMBEL, the ancient Aboccis or Abuncis, a place of ruins in Upper Egypt, between the first and second cataract, having two temples built by Ramses the Great in 1388 and 1392, one for himself and one for the god Hathor. They lie a short distance apart, at the foot of a precipitous cliff close to the west bank of the Nile. No temple in Egypt produces so grand an effect as the rock temple of Ramses II., and by moonlight its effect is even finer. Its dignified sculptures and the gorgeous colored representations in its interior repay the trouble of the ascent from Philae. This most stupendous work of ancient Egyptian architecture was the creation of Ramses II. It was excavated out of the solid rock and dedicated at first to the leading deities of Egypt proper, Amnion of Thebes and Re-Harmakhis, but other deities were worshipped there as well. In 1892 the façade 119 feet broad and over 100 feet wide, was restored and two walls had to be built to protect it from the sand which blew into it from the west desert.

Source: Collier's New Encyclopedia 1. (1921) New York: P.F. Collier & Son Company. 13.


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Rh Author:C.E.M. Joad All through the century (nineteenth), whenever and wherever there is a movement for change and betterment, the clergy are found opposing it. In this they are merely carrying on the tradition of their order. When one looks back over history, one realizes that there is scarcely any discovery which science has made for human advancement and happiness which churchmen and theologians have not violently opposed. Not content with burning each other, they burnt the, men who discovered the earth's motion, burnt the men who made the first tentative beginnings of physics and chemistry, burnt the men who laid the foundations of our medical knowledge. . . . Bad as has been the church's record in the past, it is not greatly improved in the present. . . . For two thousand years teachers and preachers have striven, by inculcating the principles and precepts of Christianity, to mould men's character and to improve their conduct; yet we still have our prisons, our judges, and our wars, and it .remains today, as it has done for two thousand years past, an arguable question whether men are better or worse than they were before Christianity was introduced.

Author:William Pepperell Montague If we will for a moment imagine the Bible to have come suddenly to our attention today, unencumbered by a tradition of divine authority, and with no more sacredness than a newly discovered writing of ancient China or Egypt, we can see quite readily that it would occur to nobody who took the work merely on its merits either to accept it as scientifically and historically true, or to twist its statements into a far-fetched allegory of the truth. Religion will be outmoded; and its tidings of escape


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Collier's New Encyclopedia (1921)/Abydos

ABYDOS, a town and castle of Anatolia, on the Straits of Gallipoli. In its neighborhood Xerxes, when he invaded Greece, crossed with his immense army the Hellespont, on a bridge of boats. Memorable also from being the scene of the loves of Hero and Leander, and from Byron having adopted its name in his “Bride of Abydos.”

Also an ancient city of Upper Egypt, on the left bank of the Nile, supposed to have been the ancient This, and to have been second only to Thebes.

Source: Collier's New Encyclopedia 1. (1921) New York: P.F. Collier & Son Company. 13.


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312 to another and better world will ring cold in the ears of those who love this. The new worldliness that religion must face is based on the faith that there is not only no place for heaven, but no need for it. Humanity, adolescent at last, has tasted the first fruits of the victory of secular intelligence over nature, and dreams grandly of far greater victories to come.

Author:Irwin Edman The hope of the world certainly lies in intelligence. Certainly, there is no hope anywhere else. I cannot look to anything so remotely definable as God for aid, nor do I ever regret not being able to do so.

Author:Walter Lippmann Many reasons have been adduced to explain why people do not go to church as much as they once did. Surely the most important reason is that they are not so certain that they are going to meet God when they go to church. If they had that certainty they would go. If they really believed that they were being watched by a Supreme Being who is more powerful than all the kings of the earth put together, if they really believed that not only their actions but their secret thoughts were known and would be remembered by the creator, and ultimate judge of the universe, there would be no complaint whatever about church attendance. The most worldly would be in the front pews, and preachers would not have to resort so often to their rather desperate expedients to attract an audience. If the conviction were there that the creed professed was invincibly true, the modern congregation would not come to church, as they


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Rh usually do today, to hear the preacher and to listen to the music. They would come to worship God.

Author:Henry Louis Mencken Alone among the great nations of history we have got rid, of religion as a serious scourge, and by the simple process of reducing it to a petty nuisance. For men become civilized, not in proportion to their willingness to believe, but in proportion to their readiness to doubt. The more stupid the man, the larger his stock of adamantine assurances, the heavier his load of faith. When Copernicus proved that the earth revolved around the sun, he did not simply prove that the earth revolved around the sun, he also proved that the so-called revelation of God, as contained in the Old Testament, was rubbish. The first fact was relatively trivial: it made no difference to the average man then, as it makes no difference to him today. But, the second fact was of stupendous importance, for it disposed at one stroke of a mass of bogus facts that had been choking the intelligence and retarding the progress of humanity for a millennium and a half. ...

I believe that religion, generally speaking, has been a curse to mankind; that its modest and greatly overestimated services on the ethical side have been more than overborne by the damage it has done to clear and honest thinking.

Author:Horace M. Kallen It is a significant trait of history that the times and nations most distinguished for piety are also most distinguished for backwardness. Czarist Russia, and contemporary Spain are near examples, but illustrations may be drawn from any part of the world; the Southern States


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314 of the United States of America, for instance. Everywhere the scope and intensity of belief in the supernatural seem to be directly proportional to the misery and weakness of the believer (one compensates for the other). Freedom of speech and of press and discussion which means generally restraint of all interference in the amicable threshing out of conflicting opinions, means, with respect to religious beliefs, refraining from talking, writing or discussing candidly at all. In every society belief in the supernatural is privileged belief, and there accrue to it all the advantages and disadvantages of privilege. . . But mystics and religionists are not silent. On the contrary, they become, having passed through a religious experience, voluble.

Author:Albert Einstein I do not believe we can have any freedom at all in the philosophical sense, for we act not only under external compulsion, but also by inner necessity. ... I cannot imagine a God who rewards and punishes the objects of his creation, whose purposes are modelled after our own, a God, in short, who is but a reflection of human frailty. Neither can I believe that the individual survives the death of his body, although feeble souls harbor such thoughts through fear or ridiculous egotism. It is enough for me to contemplate the mystery of conscious life perpetuating itself through all eternity, to reflect upon the marvelous structure of the universe which we can dimly perceive, and to try humbly to comprehend even an infinitesimal part of the intelligence manifested in nature.

Author:Luther Burbank Our lives as we live them are passed on to others, whether in physical or mental forms tinging all future


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Collier's New Encyclopedia (1921)/Abyssinia

ABYSSINIA, a country of eastern Africa, bounded by the Sudan and Nubia on the W. and N., and by the Italian territory on the E.; area, about 350,000 square miles; formerly called Ethiopia. At present it includes the kingdoms of Tigré (with Lasta), Amhara, Gajam, and Shoa, besides several outlying dependencies.

The country consists of a huge tableland with a mean elevation of 7,000 feet, and crossed by high mountain ranges.

Topography. — The declivity to the bordering tract on the Red Sea is abrupt; toward the Nile basin it is more gradual. The main mass has been cut into a number of island-like sections by the streams, which have worn their channels into ravines of vast depth — as much sometimes as 4,000 feet. The principal are the head-streams of the Blue Nile, issuing from the great Lake Tzana, Tana, or Dembea, and the Atbara, also a tributary of the Nile; less important are the Mareb and the Hawash. Isolated mountains, with naked, perpendicular sides, present the most singular forms. The Samen mountains have summits rising to the height of 15,000 feet. The climate, notwithstanding its tropical position, is on the whole moderate and pleasant owing to its elevation, though in the river valleys and swamps the heat and moisture are suffocating and pestilential. As a whole, the country is exceedingly fruitful; and its productions are of the most varied nature, from the pines, heaths, and lichens of north Europe to the choicest tropical plants. Two, and in some places three, crops can be raised in one year.

Government. — The political institutions are feudal, like those of mediæval Europe. Education is confined to teaching carried out by the secular and regular clergy. Justice is administered by governors, landed proprietors, and petty cbiefs. In addition to the local chiefs and their followers, the king maintains a permanent army called “Wotader,” consisting of infantry, artillery, and cavalry, armed with rifles and numbering about 110,000 men.

Peoples. — The population numbers some 8,000,000 and consists of various elements, the chief being the Abyssinians proper — a brown, well-formed people belonging to the Semitic stock. The Abyssinians are composed of Ethiopians, Falashas, Gallas, etc. There are a multitude of dialects, but the prevailing language, called Amharic or Amharigna, is Semitic, with a mixture of African words. Cattle, sheep, and goats are largely raised. Indigo, cotton, coffee, and the sugar-cane are cultivated to some extent.

Religion. — This is a debased Christianity; but the Gallas and other alien tribes are mostly Mohammedan, and partly also pagan. The head of the church is a Copt, appointed by the Patriarch of Alexandria, as are also the bishops.

History. — Abyssinia is a part of what was anciently called Ethiopia; Ityopya is still the Abyssinian name of the country. The first king, according to the native tradition, was Menilehek or Menelek, the son of Solomon and the Queen of Sheba. The kingdom of Axum, namea from the capital, was the nucleus of the state, and attained its greatest extent in the 6th century. The modern history of Abyssinia has been mainly struggles between the princes of various districts for supreme power. About 1850 an Amharic adventurer, Ras Ali, regent of Gondar, obtained dominion over successive provinces, and in 1855 had himself crowned, under the name of Theodore, as Negus. He conceived a violent hatred for Europeans, and, in November, 1864, he imprisoned the French and English political agents and several missionaries in the fortress of Magdala. Diplomatic efforts proving fruitless for their liberation, Lord Napier invaded the highlands and, in April, 1868, reached Magdala with 3,500 men. The king made a sortie, but was repulsed. Then, after a futile attempt to treat, he sent his prisoners to camp. On April 13, the British stormed the castle, but the king had meantime blown his brains out. In July, 1871, Kasa, King of Tigré, defeated his chief rival Gôbazê and was solemnly crowned as Negus, and took the name of Johannes II. He conquered Menelek and brought all the Abyssinian provinces under his scepter. In 1885 began the complications with Italy, owing to the murder of the traveler Bianchi. The Italian troops invaded the Abyssinian territory. In January, 1887, Ras Akula, supported by the Negus himself, fell upon the Italian outposts on the heights of Sahati, near Dogati. Only 82 wounded Italians escaped. Italy immediately sent a large force to regain the lost positions, and the Abyssinians withdrew. In the meantime the Mahdists invaded the country in the west, and Johannes, who went to resist them, was killed in the two days' battle near Metahemeh in Kalabat. King Menelek, of Shoa, who had been Johannes' secret ally, now seized the throne, and in the spring of 1890 was crowned Negus of Ethiopia, under the name of Menelek II., and concluded in the same year a treaty of mutual protection with Italy, which made Abyssinia to some extent an Italian protectorate. This, however, was repudiated by Menelek in 1893, and soon afterward difficulties with Italy arose which culminated in 1896 in a disastrous defeat of the Italian forces. By the convention of Adis Abeba, Oct. 26, 1896, the independence of Abyssinia was unreservedly recognized, and Abyssinia reserved to Italy the strip along the coast 180 miles broad. In 1898, Great Britain ceded to Abyssinia by treatv about 8,000 square miles of British Somaliland, and Menelek declared the Mahdists his enemies and pledged himself to do all he could to prevent arms and ammunition reaching them through his territory.

Menelek died in December, 1913, and was succeeded by his grandson, Lij Yassu. On Sept. 27, 1916, the Emperor was deposed during his absence from the capital by a faction headed by the Metropolitan Abuna Mathaeos. Waizeru Zauditu, daughter of Menelek, was chosen as ruler in his stead. During the World War, Abyssinian troops were allied with the British in the East African campaign. On July 14, 1919, an Abyssinian delegation arrived in Washington and was received by President Wilson. They brought gifts and letters from the Empress and the Heir Apparent, Ras Taffari, congratulating America on the victorious outcome of the war.

Source: Collier's New Encyclopedia 1. (1921) New York: P.F. Collier & Son Company. 13-15.


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Rh lives forever. This should be enough for one who lives for truth .and service to his fellow passengers on the way. No avenging Jewish God, no satanic devil, no fiery hell is of any interest to him. The scientist is a lover of truth for the very love of truth itself, wherever it may lead. Every normal human being has ideals, one or many, to look up to, to reach up to, to grow up to. Religion refers to the sentiments and feelings; science refers to the demonstrated everyday laws of nature. Feelings are all right, if one does not get drunk on them. Prayer may be elevating if combined with works, and they who labor with head, hands, or feet have faith and are generally quite sure of an immediate and favorable reply. Those who take refuge behind theological barbed wire fences, quite often wish they could have more freedom of thought, but fear the change to the great ocean of scientific truth as they would a cold bath plunge.

Author:Sir Arthur Keith Certainly the creative power which is at work bears no resemblance to the personal God postulated by the Hebrews, and the modern man of science cannot fit Him into the scheme of the world as he knows it. He has to try to reconceive God, and when he has done so, nothing but an unsatisfying abstraction is left. It is unsatisfying because even the greatest men of science, although they possess the intellects of giants, have still the hearts of children. And children cling to that which is endowed with a human shape and has been given the warmth of living flesh.

Author:Hyman Levy A structure of absolute moral and religious beliefs erected initially as beyond criticism, imposed upon a


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3l6 changing society from above rather than emerging from below, has no affinity with science, whatever personal solace and comfort it may provide, for it assumes that the facts of life, including the material facts of the world, can be compassed within a rigidly prescribed framework. It has taken several centuries of history for the scientific movement to be emancipated from just these cramping human assumptions. The writings of many scientists show, alas, that the emancipation has not yet been completed.

Author:John Burdon Sanderson Haldane We know very little about what may be called the geography of the invisible world. The religions, if I may continue the metaphor, have covered the vacant spaces of its map with imaginary monsters; the philosophies have ruled them with equally imaginary parallels of latitude. But both have affirmed, in opposition to the so-called practical man, that the meaning of the visible world is to be found in the invisible. That has been the secret of their success. They have failed when they tried either to describe the details of the visible world or to dictate the details of conduct in it. The churches are half empty today because their creeds are full of obsolete science, and their ethical codes are suited to a social Organization far simpler than that of today.

Author:Howard W. Haggard When in the fifth century the Roman Empire fell at the hands of the barbarians, rational medicine ceased altogether in Europe. Although the Christian religion survived, the Christian theology of that time denied liberty of conscience and taught superstitions and dogma. It was bitterly hostile to the scientific spirit. All knowledge


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Collier's New Encyclopedia (1921)/Abyssinian Church

ABYSSINIAN CHURCH, the name of a sect of the Christian Church established in Abyssinia. The forms and ritual of the Abyssinian Church are a strange compound of paganism, Judaism, and Christianity. It is governed by a bishop, who is styled abuna.

Source: Collier's New Encyclopedia 1. (1921) New York: P.F. Collier & Son Company. 15.


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Collier's New Encyclopedia (1921)/Acacia

ACACIA, a genus of plants belonging to the mimosæ, one of the leading divisions of the great leguminous order of plants. They abound in Australia, in India, in Africa, tropical America and generally in the hotter regions of the world. Nearly 300 species are known from Australia alone. They are easily cultivated in greenhouses, where they flower, for the most part, in winter or early spring. The type is perhaps the Acacia Arabica, or gum arabic tree, common in India and Arabia. It looks very beautiful with its graceful, doubly pinnate leaves and its heads of flowers like little velvety pellets, of bright gamboge hue. Other species than the A. Arabica produce gum arable. That of the shops is mostly derived from the A. vera, a stunted species growing in the Atlas mountains and other parts of Africa.

Source: Collier's New Encyclopedia 1. (1921) New York: P.F. Collier & Son Company. 15.


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Rh necessary to man's salvation, physical as well as spiritual, was to be found in the Bible as the Church interpreted the Bible. Since the teachings of the Church were supposed to be sufficient for all needs, there was no excuse for observations and experimental investigations. The inquisitive spirit was wholly suppressed, the rigorous methods of Greek logic were for many centuries lost from European civilization, and intelligent thought was replaced by revelation, speculation, tradition, and subservience to the written word of the Bible, to the writings of saints, and later, in medical matters, to the work of Galen. The theological beliefs of the time became the controlling influence in Western civilization.

Author:Harry Elmer Barnes There has never been any religious crisis of this kind before, and any attempt at exact comparisons with the past are here bound to be misleading and distorting. Even the extreme assailant of pagan religions, like Lucretius, had no basis for the critical attitude as the contemporary sceptic. The bitter attack of Lucretius upon supernatural religion was based mainly upon assumptions and intuitions, as incapable of proof at the time as were the most extreme pietistic views of his age. Today the situation has been profoundly altered. Contemporary science, especially astrophysics, renders the whole set of assumptions underlying the anthropomorphic and geocentric supernaturalism of the past absolutely archaic and preposterous. Our scientific knowledge has undermined the most precious tales in the holy books of all peoples. The development of biblical criticism has discredited the dogma of direct revelation and unique nature of the Hebrew Bible. Textual scholarship has been equally devastating to the sacred scriptures which


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318 form the literary basis of the other world religions. It avails one nothing to deny these things, for they are actually undeniable. We must face the implied intellectual revolution honestly and see what is to be done about it.

Author:George Jean Nathan To be thoroughly religious, one must, I believe, be sorely disappointed. One's faith in God increases as one's faith in the world decreases. The happier the man, the farther he is from God.

Author:Rupert Hughes It is important that the truth be known. Is religion, is church membership a help to virtue? The careless will answer without hesitation, "Yes!" Of course. The statistics, when they are not smothered, cry, "No!"

Author:Hu Shih On the basis of biological, sociological, and historical knowledge, we should recognize that the individual self is subject to death and decay, but the sum total of individual achievement, for better or for worse, lives on in the immortality of the Larger Self; that to live for the sake of the species and posterity is religion of the highest kind; and that those religions which seek a future life either in Heaven or in the Pure Land, are selfish religions.

Author:Frankwood Williams In these difficult times we are told that we should go to the temple, that we should get in touch with God. We do not need the temple. We do not need to get in touch with "God." We need to get in touch with each other.


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 V.

A WORD ON GOOD CITIZENSHIP.

often, on previous occasions, felt bound to urge, not only the evils of indiscriminate alms-giving, but the duty of withholding all such gifts as the rich have been accustomed to give to the poor. At the same time I have realised so fully how tremendous the responsibility of abstaining from such gifts is considered by the donors, that I have not thought they could act on my advice without themselves seeing that it would be merciful as well as wise to withhold such gifts. I have, therefore, usually said: “Look for yourself, but look with the sound of my words ringing in your


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have asked me to speak to you to-night, though I am a stranger to your parish, and know nothing of its special needs or special advantages. Why, then, am I here? I suppose I may safely assume that it is mainly because I represent those who have deep care for the poor, and also strong conviction that organisation and mature thought are necessary to any action which shall be really beneficial to them. I fancy your parish, like many another—like most others that have not passed through the stage and answered the problem


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 III.

A FEW WORDS TO VOLUNTEER VISITORS AMONG THE POOR

have asked me to speak to you to-day about work in this parish, and you know I have not the pleasure of knowing it or you. If anything I say is inapplicable you must forgive my ignorance; but if I am able to give you any hints which are of use it will not be strange, for one comes across the same kind of difficulties in many various districts of London just now. After the paper is read, if there are any special questions affecting your own district which any of you care to ask me about, I shall be delighted to answer


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Rh Author:William Floyd This Bible bears every evidence of being a book like every other book, conceived by man, written by man, altered by man, translated by man, printed by man, but and this is where it differs from every other book the Bible is swallowed by man. And it has disagreed with him; man has not digested it properly through lack of sufficient dissection of its parts. It has been taken with a spiritual sauce that has disguised its real flavor. Anything in the Bible, no matter how raw, is taken as God's food. It is used to demonstrate problems of diet which do not provide a balanced ration; it is accepted by the gullible though contradicted by the revelations of Geology, Astronomy, Anthropology, Zoology, and Biology. Taken as prescribed by the doctors of divinity, the Bible is a poisonous book.

Author:Llewelyn Powys The idea of an incarnation of God is absurd: why should the human race think itself so superior to bees, ants, and elephants as to be put in this unique relation to its maker? Christians are like a council of frogs in a marsh or a synod of worms on a dung hill croaking and squeaking, "For our sakes was the world created."

Author:Theodore Dreiser And why again, composed though we may be of this, that, and the other proton, electron, etc., etc., why should we not in some way be able to sense why we are as we are — assembled as we are of the same ultimate atoms and doing as we do? Why? Good God — surely in the face of all this sense of aliveness and motion,


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320 and this and that, there should be some intimation of WHY? But no—none.

Author:Upton Sinclair It is a fact, the significance of which cannot be exaggerated, that the measure of the civilization which any nation has attained is the extent to which it has curtailed the power of institutionalized religion. There are a score of great religions in the world, each with scores or hundreds of sects, each with its priestly orders, its complicated creed and ritual, its heavens and hells. Each has its thousands or millions or hundreds of millions of "true believers"; each damns all the others, with more or less heartiness, and each is a mighty fortress of Graft.

The Middle Guard ''It is terrible to die of thirst at sea. Is it necessary that you should salt your truth that it will no longer quench thirst?'' .

Author:Alfred North Whitehead Indeed, history, down to the present day, is a melancholy record of the horrors which can attend religion: human sacrifice, and, in particular, the slaughter of children, cannibalism, sensual orgies, abject superstition, hatred as between races, the maintenance of degrading customs, hysteria, bigotry, can all be laid at its charge. Religion is the last refuge of human savagery.

Author:Robert Andrews Millikan The anthropomorphic God of the ancient world — the God of human passions, frailties, caprices, and whims is


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Rh gone, and with him the old duty to propiate him, so that he might be induced to treat you better than your neighbor. Can anyone question the advance that has been made in diminishing the prevalence of these medieval, essentially childish, and essentially selfish ideas? The new God is the God of law and order; the new duty, to know that order and to get into harmony with it, to learn how to make the world a better place for mankind to live in, not merely how to save your individual soul. However, once destroy our confidence in the principle of uniformity, our belief in the rule of law, and our effectiveness immediately disappears, our method ceases to be dependable, and our laboratories become deserted.

Author:Albert C. Dieffenbach The plain truth is, thousands upon thousands of men and women have gone out of the Church. They take no stock in its obsolete teachings to which they once subscribed in order to become members. After great tribulation, they have made their declaration of religious independence. They have taken the right turn for their own salvation. The churches as a whole do not know that today there is a violent intellectual revolution among all people who think. The so-called theism that is embalmed in the old theology and is still preached is utterly defunct for many persons of this generation. Like it or not, that is a fact.

Author:Charles William Eliot The creeds of the churches contain conceptions of God's nature and of his action toward the human race which are intolerable to the ethical mind of the twentieth century. The conception of one being, human or


text:
Page:The complete poems of Emily Bronte.djvu/16

xii


text:
Author:Hyman Levy

Works

 * The Universe of Science (1933)

title: Author:Hyman Levy


text:
Anticipation (Brontë)

 * "Anticipation" in Poems by Currer, Ellis, and Acton Bell (1846)
 * "Anticipation" in The Complete Poems of Emily Brontë (1908)

title: Anticipation (Brontë)


text:
Collier's New Encyclopedia (1921)/Academics

ACADEMICS, a name given to a series of philosophers who taught in the Athenian Academy, the scene of Plato's discourses.

Source: Collier's New Encyclopedia 1. (1921) New York: P.F. Collier & Son Company. 15.


text:
Collier's New Encyclopedia (1921)/Academy

ACADEMY, the gymnasium in the suburbs of Athens in which Plato taught, and so called after a hero, by name Academus, to whom it was said to have originally belonged. The word is also applied to a high school designed for the technical or other instruction of those who have already acquired the rudiments of knowledge; also a university.

Anciently, there were two public academies: one at Rome, founded by Adrian, in which all the sciences were taught, but especially jurisprudence; the other at Berytus, in Phœnicia, in which jurists were principally educated. Academy is the name, also, of a society or an association of artists, linked together for the promotion of art, or of scientific men, similarly united for the advancement of science, or of persons united for any more or less analogous object.

Source: Collier's New Encyclopedia 1. (1921) New York: P.F. Collier & Son Company. 15.


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Page:Australian Emigrant 1854.djvu/110

 foul play was intended. He determined to be on the qui-vive, as he was now completely in a trap.

"It is my painful duty" said the lawyer, advancing, and opening the document, which at a glance Dodge knew was a writ, "to arrest you in the—"

"O don't!" said Dodge, falling on his knees, but very near the door;—"forgive me this once; I will never attempt to be dishonest again. I will confess all.—I saw the advertisement, and being something like Mr. Dodge, I thought, just for a joke, I'd answer it—that's all.—Don't apprehend me—consider my wife and little ones."

"To think," said Dodge, as he reached this part of his narrative,—"to think of penetrating a lawyer's heart with a plea, for wives and little ones—ha! ha!"

"How!—What?" cried the lawyer, "not Dodge?—you are Dodge."

"I wish I was," said that personage mournfully, "for I heard his father was dead and that you had some money for him, and that was what the advertisement meant, and I came here for a joke."

"Joke!" cried the lawyer; "how dare you trifle with the law this way?" The attorney paused for a moment, and callin' his clerk by name, said, as he appeared, "You heard what this fellow said;" and turning to Dodge, "What if I detain you—have you taken in charge, tried and transported—that would be a pretty ending to your joke.—Eh?" and then, after a pause he added, as a sudden thought struck him, "Do you know Dodge?"

"I did once—can't say whether I should just now, you've frightened me so."

"Does he know you?"

"I'm not sure."

title: Page:Australian Emigrant 1854.djvu/110


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 The lawyer took one or two short turns, and Dodge eyed the door. Turning abruptly, the lawyer asked,

"Were you ever at Dodge's station?"

"Yes."

"You know your road there?"

"I think I might find it."

"Well, then," said the lawyer, "you shall hear no more of this joke of your's (by the bye, it is a transportable one you know), provided you'll do me a little service.—Mr. Smith," he said, turning to his clerk, "you are aware that this man has confessed that he came here to personate Giles Dodge, and intending to obtain money under false pretences?" As if Dodge's previous confession was not clear enough, he stammered out, despondingly, "I did—but only in a joke though." "A jury would show you" the lawyer remarked, "where the point of it lay,—but enough of this: do you consent to help and arrest Giles Dodge or not?"

"I hope he has not been doing wrong," said Dodge,—"not branding another man's cattle, nor anything of that kind, has he?"

"Never mind what he has been doing: I rather think we shall do him yet," he said, rubbing his hands violently.

"I rather think not," Dodge said—to himself.

The lawyer left his office for a minute, laying the writ on his desk. During his absence Dodge satisfied himself it was intended for him, and substituted for it another which was at hand. He had scarcely done so, and was nearly choking with laughter, when the lawyer returned. Seeing Dodge's face red, he said, "You have been drinking: I see you have—you had better be careful what you are about, or you will wear the ruffles yet—you are quite aware you are in my power." Of course

title: Page:Australian Emigrant 1854.djvu/111


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Page:O. F. Owen's Organon of Aristotle Vol. 2 (1853).djvu/183

, as it is impossible for both these to obtain the same end, for they cannot vanquish more than one. Now it is of no conseqence whether this is done, through the answer or through the question, since he who interrogates contentiously, disputes badly, also he who in his answer does not admit what is apparent, nor receives what the questionist wishes to inquire. Wherefore it is clear from what we have stated, that we must not similarly reprehend an argument per se, and the questionist; since nothing hinders the argument being bad, but the questionist discoursing against the respondent in the best way possible; for against the perverse, it is not perhaps possible, to frame immediately, such syllogisms as some one would, but such as he can, frame.

Since also it is indefinite when men assume contraries, and when things (investigated) in the beginning, (for often speaking by themselves they assert contraries, and having before denied, they afterwards admit, hence when questioned they frequently allow contraries, and that which (was investigated) in the beginning,) bad arguments, must necessarily arise. The respondent however is the cause, by not admitting some things, yet admitting such as these, wherefore it is clear that we must not similarly reprehend querists and arguments.

Now there are five reprehensions of an argument per se, the first indeed, when from the questions asked nothing is concluded, neither the proposition, nor, in short, any thing; all or the greatest part of those, from which the conclusion (arises), being either false or improbable; and neither things being taken away, nor being added, nor some being taken away, but others added, the conclusion is produced. The second is, if there be not a syllogism against the thesis from such things, and in such a way, as was mentioned before. The third, if there is indeed a syllogism, from certain additions, but these should be worse than those questioned, and less probable than the conclusion. Again, if certain things are taken away, for sometimes men assume more than is necessary, so that the syllogism does not result from these being (granted); further, if from things more improbable and less credible than the conclusion, or if from things true


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 Dodge was quite aware of it, in fact he was much clearer on that point than the lawyer himself.

He continued, "Now all you have to do is to accompany the person who will be here presently, show him the nearest way to Dodge's, lend him all the aid you can, and if the capture is made within the week I will make you a handsome present—there! and you shall hear no more of your  'joke.' "

"Thank you kindly," said Dodge, and he breathed freely once more.

Mr. Grabley, the bailiff, soon arrived, and Dodge prepared himself for his new duties. He examined his horse's feet, took an extra pull upon his saddle-girths, and looked to his spurs.

"Mr. Grabley is waiting, Sir" said a voice from the "clerk's office" by day, and bedroom at night.

The lawyer having fully explained to the bailiff the business to be transacted, accompanied him to the door, where Dodge was already in his saddle and attentively observing the bad points in Mr. Grabley's horse. As that functionary appeared, he observed to him, rather abruptly, "That's a screw, if I ever saw one."

"Well, he is rather stiff to day," said Grabley, "but he did forty miles yesterday: so we must ride easy."

"Slow and sure," suggested Dodge.

They were now ready to start upon the journey. The lawyer had given his parting directions; when, turning to Dodge, he said, "By the bye, my fine fellow, I want your name, if you please."

"My name," said Dodge, "ah—yes—to be sure! My name is—have you a pencil about you? write it, you might forget it.—Are you ready?"

The lawyer was ready.

title: Page:Australian Emigrant 1854.djvu/112


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 "Now then" said Dodge, as he seated himself firmly on his saddle and mentally noted the probable speed of Mr. Grabley's horse; "sharpen your pencil and begin with a D: have you got that down?— O: got it?—D—G—E." Mr. Nailem's eyes opened very widely as he ended also with a D.—

"Dodge!" stuttered Mr. Nailem—"Arrest him Grabley."

Mr. Grabley produced the writ, and was about executing it, when Dodge suggested, in a quiet and collected manner, the propriety of examining it further. On doing so, the bailiff found, to his dismay, that he had been provided with a wrong one. Dodge was in his glory. The lawyer was beaten on his own ground. Turning sharply on the bailiff, who was not recovered from his surprise, Dodge dealt him a smart blow which threw him from his saddle, and then putting spurs to his horse he rode through the town at full speed, shouting, at the top of his voice," Whoo-oop—whoo-oop—hurra!—I'll show you the road to "Westernport!—hurra!"

"With several such anecdotes Dodge wiled away the time, they were drifting down the creek, and so pleasantly too, that they found themselves in the bay of Westernport much sooner than they expected: it was a large expanse of water, and the tide had not long turned, but even then a few of the mud-banks, which render its navigation so difficult, could be distinguished. The low shores of French Island just rose above the level of the flats, whilst further inland stood some hills capped with high trees. Several dense columns of smoke mounted up near the shore, which attracted the attention of the boat's crew. "The mangrove burners are lighting up fresh fires, I see," said Dodge; "there are two riving over there, they are the only inhabitants on the island. I put in there the other day for water, and was surprised to find a notice stuck up on a post at the entrance of the hut to the following effect.

title: Page:Australian Emigrant 1854.djvu/113


text:
Author:Cyril Edwin Mitchinson Joad

Works

 * Common Sense Ethics (1921)
 * Common Sense Theology (1922)
 * Mind and matter (Joad) (1925)
 * Great Philosophies of the World, Jonathan Cape & Harrison Smith, NY (1930)
 * Guide to Modern Thought (1933)
 * Under the Fifth Rib retitled The Book of Joad
 * Return to Philosophy (1935)
 * Guide to Philosophy (1936)
 * The Story of Civilization (1936)
 * The Testament of Joad (1937)
 * Guide to the Philosophy of Morals and Politics (1938)
 * Why War? (1939)
 * How to Write, Think and Speak Correctly (1939)
 * God and Evil (1942)
 * Teach Yourself Philosophy (1944)
 * The English Counties (1948)
 * The Recovery of Belief (1952)
 * Folly Farm (Posthumous 1954)
 * Dialogue on Civilization

title: Author:Cyril Edwin Mitchinson Joad


text:
Author:Irwin Edman

Works

 * "Ballad at Twenty-Three" from Harper's Magazine (July 1920)
 * Arts and the man: a short introduction to aesthetics (1939)
 * Philosopher's Holiday (1938)
 * Philosopher's Quest (1947)
 * Under Whatever Sky (1951)
 * Under Whatever Sky (1951)

title: Author:Irwin Edman


text:
Page:Our Common Land (and other short essays).djvu/101

 ears.” And those words have been distinctly to proclaim that I myself have no belief whatever in the poor being one atom richer or better for the alms that reach them, that they are very distinctly worse, that I give literally no such alms myself, and should have no fear for the poor whatever if any number of people resolved to abstain from such alms. But, on the other hand, I have long felt, and feel increasingly, that it is most important to dwell on the converse of the truth.

The old forms in which charity expressed itself are past or passing away. With these forms are we to let charity itself pass? Are there no eternal laws binding us to charitable spirit and deed? Are we, who have become convinced that doles of soup, and loans of blankets, and scrubbing-brushes sold at less than cost-price, have failed to enrich any class—have helped to eat out their energy and self-reliance—thereon to tighten our purse-strings, devise new amusements for ourselves,


text:
Author:Horace Meyer Kallen

Works

 * Democracy Versus the Melting-Pot (1915)
 * Indecency and the Seven Arts:And Other Adventures of a Pragmatist in Aesthetics (1930)
 * Decline and Rise of the Consumer (1936)
 * Art and Freedom (1942)
 * Modernity and Liberty (1947)
 * The Liberal Spirit (1948)
 * Ideals and Experience (1948)
 * The Education of Free Men (1950)
 * Patterns of Progress (1950)
 * Cultural Pluralism and the American Idea (1956)
 * Utopians at Bay (1958)
 * Liberty, Laughter, and Tears (1968)
 * Creativity, Imagination, Logic: Meditations for the Eleventh Hour (1973)

title: Author:Horace Meyer Kallen


text:
Page:Weird Tales volume 28 number 03.djvu/117

Rh in a recent issue, be used solely for constructive criticism, not silly haggling. Whatever adverse criticism is made against Weird Tales, it is indisputable that it has reached, and is maintaining, a very high standard of weird literature. stands alone. It is indeed unique in every respect. From the first page to the last, one is transported into a world of eery fantasy where whispering voices hint unutterable horrors."

B. M. Reynolds, of North Adams, Massachusetts, writes: "Congratulations on the July Weird Tales, the best job you've turned out in many a moon. That issue came close to perfection. All of the stories were fine, in fact, with one exception. Loot of the Vampire was by far the most poorly written, atrocious and terrible piece of work that I have ever had the displeasure of reading in your fine magazine. The plot was weak, the characters unconvincing and the sequence of events very 'spotty' in places. A child of twelve could scarce find entertainment in that one. The other tales, however, were all of such a fine quality that it is hard to pick the best ones. Lost Paradise, Necromancy in Naat and Red Nails are tales that transport the reader out of the 'everyday' and carry him over countless dream-worlds and realms of enchantment. Tales of this type are all too scarce these days. The Unborn was a strong and appealing little story, undoubtedly Kayser's best to date. When the World Slept, by Hamilton, was thought-provoking and perhaps not too impossible in these days of scientific progress. And speaking of Hamilton, his Child of the Winds, in May, was one of the finest tales you have ever given us. The short-shorts were the best in months, The Kelpie by Wellman and The Snakeskin Cigar-Case being the best of these. The latter was, decidedly, an 'off the trail' story, which might have taken first place had it been longer. At any rate, it was a damn good yarn and if Bodo Wildberg has any more as good, send them along. Conan Doyle's reprint, The Ring of Thoth, was the best tale of ancient Egyptian mummies that I have ever had the pleasure of reading. By the way, Mr. Editor, when, if ever, are we going to have any more tales by Lovecraft? Apparently, Robert Bloch has been trying to pinch-hit for Lovecraft for you, but he is an easy out. I'm sure no one can fill Lovecraft's


text:
Author:Luther Burbank

Works

 * Why I Am an Infidel (1926)
 * How Plants Are Trained to Work for Man (1921)
 * Harvest of the Years (with Wilbur Hall, 1927)
 * Partner of Nature (1939)
 * 12-volume Luther Burbank: His Methods and Discoveries and Their Practical Application

title: Author:Luther Burbank


text:
Author:Arthur Keith

Works

 * Concerning Man's Origins (1927)
 * A Manual of Practical Anatomy (1901) with Alfred William Hughes
 * A New Theory of Human Evolution (1948)

title: Author:Arthur Keith


text:
Author:Harry Elmer Barnes

Works

 * An Introduction To The History Of Sociology, 1917 external source
 * A history of the penal, reformatory and correctional institutions of the states of New Jersey, 1918 external source
 * The League of Nations, the Principle and the Practice, 1919 external source
 * The causes and cure of prejudice, 1920 v short work external source
 * The Social History of the Western World, an Outline Syllabus, 1921 external source
 * A History Of Political Theories, 1923 external source
 * The New History And The Social Studies, 1925 external source
 * History And Social Intelligence, 1926 external source
 * The Genesis Of The World War, 1926 external source
 * The evolution of penology in Pennsylvania : a study in American social history, 1927 external source
 * Living in the twentieth century; a consideration of how we got this way, 1928 external source
 * In quest of truth and justice : de-bunking the war guilt myth., 1928 external source
 * Social Thought From Lore To Science, 1938 external source
 * Social Institutions, 1946 external source

title: Author:Harry Elmer Barnes


text:
Author:George Jean Nathan

Works

 * Europe After 8:15 (by H. L. Mencken, George Jean Nathan, and Willard Huntington Wright; Illustrator: Thomas H. Benton) (1914)
 * Comedians All (1919)
 * The Popular Theatre (1918)
 * Heliogabalus (A Buffoonery in Three Acts) (with Henry Louis Mencken) (1920)
 * The Theatre, the Drama, the Girls (1921)

title: Author:George Jean Nathan


text:
Author:Hu Shih

Works

 * The Chinese Renaissance (The Haskel Lectures, University of Chicago Press, 1933)

title: Author:Hu Shih


text:
Author talk:Hu Shih

Works
Preliminary search finds articles written in New Youth, but no complete books. Language barrier may be hiding works from me. Jeepday (talk) 17:41, 1 May 2012 (UTC)

title: Author talk:Hu Shih


text:
Page:O. F. Owen's Organon of Aristotle Vol. 2 (1853).djvu/184

, but which require more labour to demonstrate than the problem.

Notwithstanding, we need not require the syllogisms of all problems to be alike probable and convincing; for some things investigated, are straightway by nature more easy, but others more difficult, so that he will discourse well, who argues from such as are of the greatest possible probability. Wherefore, it is evident then, there is not the same reprehension of an argument, as to what is laid down in the question, and when it is per se, for nothing prevents an argument being per se reprehensible, but commendable as to the problem; and again, vice versâ, praiseworthy per se, but reprehensible as to the problem, when it is more easy to conclude from many things probable and true. For sometimes an argument, even when conclusive, may be worse than what is inconclusive, when the one concludes from foolish things, the problem not being such, but the other requires such as are probable and true, and the argument does not consist in the things assumed. Still, it is not just to reprehend those who conclude the true through the false, for the false must of necessity always be collected through the false, yet sometimes it is possible to collect the true, even through the false, indeed it is evident from the Analytics.

When the before-named argument is a demonstration of something, if there is something else which has nothing to do with the conclusion, there will not be a syllogism about it; but if there should appear (to be one), it will be a sophism, not a demonstration. Now, a philosophema is a demonstrative syllogism; an epicheirema, a dialectic syllogism; but a sophism, a contentious syllogism; and an aporema, a dialectic syllogism of contradiction.


text:
Page:Weird Tales volume 28 number 03.djvu/118

334 shoes with most of us readers. We miss his Elder Gods, and how!" [Two fine new stories by H. P. Lovecraft, The Haunter of the Dark and The Thing on the Door-Step, are scheduled for early publication.—]

Donald A. Wollheim, of New York City, writes: "Am always pleased to see Robert Bloch's stories. That young man has certainly qualified himself for a permanent place on your list of outstanding authors. He carries on the Lovecraft tradition. And, by the way, where is the grand master HPL himself, these days?"

James P. Harrill, of Charlotte, North Carolina, writes: "I still enjoy reading your magazine as much as always and still want you to continue the nudes on the front of the magazine, although I am now a settled married man. Also I do not think that it hurts the prestige of your magazine to have an occasional detective or science-fiction story; in fact, I do not like the absolutely weird tales that have awesome sliminess oozing from the putrid bodies of something-or-other. Let's not make the stories too nasty; although I have as good a stomach as any man's, I do not like to read stories like that."

R. M. Tomlinson, of Ventura, California, writes: "In the June issue, I was much pleased with the drawing signed by H. S. DeLay. Don't know when I have seen such real skill in this sort of magazine."

Robert Bloch, of Milwaukee, writes: "Robert E. Howard's death is quite a shock—and a severe blow to WT. Despite my standing opinion on Conan, the fact always remains that Howard was one of WT's finest contributors, and his King Kull series were among the most outstanding works you ever printed."

Seabury Quinn writes from Brooklyn: "The field of fantastic fiction has lost one of its outstanding and recognized masters in Robert E. Howard. His Solomon Kane stories, his tales of Kull, and latterly his Conan sagas, all of them were superb in their own way. He was a quantity producer, but always managed to keep his stuff fresh and vigorous. There are few who can do this."

Jack Snow, of Dayton, Ohio, writes; "I have just finished reading the July Weird Tales and have laid it aside with mingled feelings. The story I liked best was Manly Wade Wellman's The Kelpie. It was an out and our weird tale, not an adventure or thrill story masking behind a weird jargon."

Readers, what is your favorite story in this issue? Write a letter, or fill out the coupon on this page, and send it to the Eyrie,. Your favorite stories in the July issue, as shown by your votes and letters, were the first part of the late Robert E. Howard's story, Red Nails, and Clark Ashton Smith's fantasy, Necromancy in Naat.

W.T.—8


text:
Page:O. F. Owen's Organon of Aristotle Vol. 2 (1853).djvu/185

 If moreover any thing should be demonstrated from both probable (propositions), yet not similarly probable, there is nothing to prevent what is demonstrated, being more probable than either (proposition), but if one be probable, but the other neither (probable nor improbable), or if one be probable, but the other not, if they be similarly so, (the conclusion) will also similarly be and not be, but if one is more, (the conclusion) will follow that which is more.

Now this also is an error in syllogisms, when a person demonstrates through more, what is possible through fewer things, which also are inherent in the argument; as if any one, (in order to show) that one opinion is better than another, should require it to be granted, that each thing itself subsists in the most eminent degree, but that the object of opinion is truly itself; wherefore it is more than certain other things, but what is said to be more, is referred to the more, and the opinion itself is true, which will be more accurate than certain things; yet it was required to be granted that opinion itself is true, and that each thing itself most eminently subsists, wherefore this opinion itself is more accurate. Now, what is the fault here? It is that it makes the cause latent, from which the reasoning is derived.


text: Author:Frankwood Williams

title: Author:Frankwood Williams


text:
Author:Llewelyn Powys

Works

 * Confessions of Two Brothers (1916) with John Cowper Powys
 * Ebony and Ivory (1923) autobiography
 * Thirteen Worthies (1923) essays
 * "Matthew Prior" in The Dial, September 1923
 * Honey and Gall (1924) autobiography
 * Black Laughter (1925)
 * Cup-Bearers of Wine and Hellebore (1924)
 * Skin for Skin (1925) autobiography
 * The Verdict of Bridlegoose (1926)
 * Henry Hudson (1927)
 * Out of the Past (?)
 * The Cradle of God (1929)
 * The Pathetic Fallacy (1930)
 * An Hour on Christianity (1930)
 * Apples Be Ripe (1930)
 * A Pagan's Pilgrimage (1931)
 * Impassioned Clay (1931)
 * The Life and Times of Anthony à Wood (1932)
 * Now That The Gods Are Dead (1932)
 * Glory of Life (1934)
 * Earth Memories (1935)
 * Damnable Opinions (1935)
 * Dorset Essays (1935)
 * The Twelve Months (1936)
 * Somerset Essays (1937)
 * Rats in the Sacristy (1937)
 * The Book of Days (1937)
 * Love and Death (1939)
 * A Baker's Dozen (1940)
 * Old English Yuletide (1940)
 * The Letters of Llewelen Powys (1943) edited by Louis Wilkinson
 * Swiss Essays (1947)
 * Advice to a Young Man (1949)
 * Llewelyn Powys: A Selection (1952) edited by Kenneth Hopkins

Works about Powys

 * "Llewelyn Powys" (1926), an essay by Stuart Pratt Sherman

title: Author:Llewelyn Powys


text:
Page:Our Common Land (and other short essays).djvu/102

 expend more in luxurious houses and expensive dinners, cultivate our own intellects, indulge elegant tastes, and float down the stream of Time in happy satisfaction that the poor cannot be bettered by our gifts—in fact, must learn self-help—we meantime going to flower-shows, or picture galleries, or studying systems of political economy? Are the old words, “Bear ye one another’s burdens,” to pass away with the day of coal-tickets? Have the words, “Ye are members one of another,” ceased to be true because our tract and dole distribution has broken down? Are there no voices still speaking in our hearts the old commandment, “Love one another?” Is that love to be limited henceforward to the pleasant acquaintances who call upon us, and like the same poets, and can talk about Rome and the last clever book? Or is it, as of old, to go forth and gather in the feeble, the out-of-the-way, the poor? Is humanity, is nationality, is citizenship too large for our modern love or


text:
Author:Robert Andrews Millikan

Works

 * The Electron: Its Isolation and Measurements and the Determination of Some of its Properties, The University of Chicago Press (1917)

title: Author:Robert Andrews Millikan


text:
The American Cyclopædia (1879)/Osmunda

OSMUNDA, a genus of ferns popularly known as flowering ferns. With one other genus they form the suborder Osmundaceæ, in which the spore cases are naked, globose, and each with a short pedicel or stalk; their surface is covered with a fine network, and they open into halves by a longitudinal slit. The name flowering fern is of course a misnomer, and was probably given on account of the showy character of the fructification. They are the largest and most conspicuous of our native ferns, and are abundant in low grounds almost everywhere, north and south, forming large clumps; each rootstock throws up numerous fronds, which are often 5 ft. high. We have three species. The royal fern, O. regalis, differs from the others in having twice-pinnate fronds, which bear the fructification at the top, where

it forms a showy panicle. This species is also found in Europe, where it attains a much greater size than with us; here it is rarely over 5 ft. high, but in favorable situations in England it not unfrequently grows to 8 or 10 ft., and specimens as high as 11 ft. have been found. The other two species have their sterile fronds once pinnate. Clayton's flowering fern (O. Claytoniana) rarely exceeds 3 ft.; from two to five pairs of the divisions in the middle of the frond are fertile, and being covered with spore cases have a very different appearance from the rest of the frond. The third species is the cinnamon fern (O. cinnamomea), which differs from the others in having some of its fronds entirely fertile and the others, from the same rootstock, entirely sterile. This is very common in swamps and wet places, and in early spring the unfolding sterile fronds, clothed with a rusty wool, are conspicuous; they become smooth when full-grown; the fertile fronds are in the centre, 1 to 2 ft. long, and covered with bright cinnamon-colored spore cases; these decay early, and the sterile fronds grow to a length of 4 or 5 ft.

title: The American Cyclopædia (1879)/Osmunda


text:
The American Cyclopædia (1879)/Osnabrück

OSNABRÜCK (commonly called in English Osnaburg), a city of Prussia, in the province of Hanover, capital of a district, on the Hase, 71 m. W. of Hanover; pop. in 1871, 23,308. It is surrounded with old walls, and the streets are crooked and narrow. Its cathedral was built in the 12th century. The final conference on the peace of Westphalia was held in the town hall in 1648. There are two gymnasia, two normal schools, and a school of midwifery. The manufactures consist of leather, linens, woollens, iron, machinery, and especially tobacco; all of which have recently been stimulated by increased railway facilities. — Osnabrück, with a considerable territory on both sides of the Hase, was until 1803 a bishopric, which owed its foundation to Charlemagne.

By the terms of the peace of Westphalia it was agreed that it should be alternately governed by a Roman Catholic and a Protestant bishop. The last bishop, Frederick of York, ceded the country to Hanover, in which it was designated a principality, and with Meppen, Lingen, and other territories formed the Landdrostei of its name. It afterward became part of the kingdom of Westphalia, then of the French empire, and after the fall of Napoleon reverted to Hanover. The inhabitants are of Saxon descent. The present diocese of Osnabrück embraces the entire district and East Friesland.


text:
The American Cyclopædia (1879)/Osnaburg

OSNABURG. See.

title: The American Cyclopædia (1879)/Osnaburg


text:
The American Cyclopædia (1879)/Osorio, Hieronymo

OSORIO, Hieronymo, a Portuguese author, born in Lisbon in 1506, died in Tavira, Aug. 20, 1580. He studied at Salamanca, Paris, and Bologna, and became archdeacon of Evora, and subsequently bishop of Silves. At the request of Cardinal Henrique he wrote in Latin a history of the reign of King Emanuel (translated into English by James Gibbs, 2 vols. 8vo, London, 1752). Among his other works is a treatise De Gloria Libri V, so much admired for its pure Latinity that he has been called the Cicero of Portugal. A complete collection of his works was published in Rome by his nephew (4 vols. fol., 1592). His library was taken from Cadiz by Lord Essex in 1596, and added to the Bodleian library.


text:
The American Cyclopædia (1879)/Osprey

OSPREY. See.

title: The American Cyclopædia (1879)/Osprey


text:
The American Cyclopædia (1879)/Ossian

OSSIAN, a Celtic bard, who is supposed to have flourished in the 2d or 3d century of the Christian era, and whose compositions in the Celtic language were for many ages preserved among the Scottish and Irish peasantry. His father Fingal was one of the most famous of the Celtic legendary heroes. Public attention was first called to the Celtic poetry of Scotland by Alexander McDonald, who published in 1751 a volume of his own songs in Gaelic, in the English preface to which he proposed to make a collection of Gaelic poems still in existence in the highlands of Scotland, and, as he asserted, of great excellence. He is considered the ablest of the modern Gaelic poets, and was a man of good character and of much general culture; but the highlanders were at that time, in consequence of their recent rebellion, very unpopular in the rest of Great Britain, and his project met with no encouragement. Jerome Stone, a person of Saxon descent, who was principal of an academy in a Gaelic district, and had mastered the language, published in the “Scots Magazine” in November, 1755, a letter in which he said of the Gaelic: “There are compositions in it which for sublimity of sentiment, nervousness of expression, and high-spirited metaphor are hardly to be equalled among the chief productions of the most cultivated nations.” This letter attracted the attention of John Home, then celebrated for his tragedy of “Douglas,” and he consulted on the subject Prof. Ferguson of Edinburgh, a good Gaelic scholar, who

the opinion expressed by Stone. In 1759 Home became acquainted with James Macpherson, then a young man of 21, of good classical education, who had already published two or three poems in English of very little merit. He was acquainted with the Gaelic language, and on being questioned by Home as to the existence of ancient Gaelic poetry answered that there was a great deal of it, and in his judgment it was very good. Home persuaded him to translate some of it into English, and he produced 16 short pieces, which he said were episodes of a long poem by Ossian on the wars of Fingal. These were published in 1760 under the title of “Fragments of Ancient Poetry collected in the Highlands of Scotland,” with a commendatory preface by Hugh Blair, the distinguished critic and professor of rhetoric, to whom Home had shown the poems. They were received with great favor by the public, and excited so much interest that several eminent scholars in Scotland warmly solicited Macpherson to make a journey through the highlands in order to gather what he could of the Ossianic poems. He complied with reluctance, declaring that he was unfit for the task, but finally set out accompanied by two gentlemen, both of them good Gaelic scholars. The result of their researches was the publication in 1762 of “Fingal,” and in 1763 of “Temora,” with five minor poems, all translated by Macpherson into English prose of a declamatory and somewhat turgid description. They created a prodigious sensation, and almost immediately excited a fierce controversy. The poems were translated into almost all the languages of Europe, and ran through many editions. Among their eminent admirers may be mentioned Goethe, Schiller, and Napoleon. In Scotland their merit and their authenticity were maintained by nearly all the leading men of letters, while in England Dr. Johnson, whose critical authority was at that time nearly unquestioned, denounced them as impudent forgeries, the composition of Macpherson himself. Gaelic he said was the rude speech of a barbarous people, and there were no manuscripts in it more than 100 years old. In reply, it was proved that the Advocates' library at Edinburgh contained Gaelic manuscripts 500 years old, and one of even greater antiquity. The gentlemen who travelled with Macpherson in the highlands testified that they took down some of the poems from oral recitation and transcribed others from old manuscripts. Gentlemen resident in the highlands testified that they gave manuscripts to Macpherson, and other persons of unquestionable character also declared that Macpherson on his return from the highlands showed them several volumes of Gaelic manuscripts containing poems by Ossian. Macpherson, in fact, carried his manuscripts to London, deposited them with his publishers in the Strand, where they remained for a year, advertised in the newspapers that he had done

so, and offered to publish them if a sufficient number of subscribers came forward. No attention was paid to his offer or to the manuscripts, and finally Macpherson, a man of proud, irascible, and haughty nature, grew disgusted with being called a forger and a liar, and for the rest of his life treated his assailants with contemptuous indifference. Recent investigations by competent scholars seem to have clearly established the authenticity of Ossian and justified Macpherson from the charges against him. See “The Poems of Ossian in the Original Gaelic,” by the Rev. Archibald Clerk (2 vols., Edinburgh and London, 1870).

title: The American Cyclopædia (1879)/Ossian


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


text:
The American Cyclopædia (1879)/Ossoli, Margaret Fuller

OSSOLI, Margaret Fuller, marchioness, an American authoress, born in Cambridgeport, Mass., May 23, 1810, died by shipwreck on Fire Island beach, off Long Island, July 16, 1850. She was the eldest child of Timothy Fuller, who conducted her early education. At six years of age she read Latin; at eight she began to pore over Shakespeare, Cervantes, and Molière; and her lonely studies had induced a habit of melancholy and reserve before she was sent to school at Groton, Mass. There she was remarkable for her capacity and freaks of passion, and for eccentricities. She returned home at the age of 15, and began an extended course of self-culture. She began to study German in 1832, and within a year had read the principal works of Goethe, Schiller, Tieck, Körner, and Novalis. The family removed to Groton in 1833; her father died two years afterward, leaving little property; and she began to teach languages in Boston to private classes and in Mr. Alcott's school. In 1837 she became principal of a school in Providence. Emerson thus describes her personal appearance at this period: “She was rather under the middle height; her complexion was fair, with strong fair hair. She was then, as always, carefully and becomingly dressed, and of lady-like self-possession. For the rest, her appearance had nothing prepossessing. Her extreme plainness, a trick of incessantly opening and shutting her eyelids, the nasal tone of her voice, all repelled.” On better acquaintance he found her more agreeable: “She was an active, inspiring companion and correspondent, and all the art, the thought, and the nobleness in New England seemed at that moment related to her and she to it. She was everywhere a welcome guest. The houses of her friends in town and country were open to her, and every hospitable attention eagerly offered. Her arrival was a holiday, and so was her abode. She stayed a few days, often a week, more seldom a month; and all tasks that could be suspended were put aside to catch the favorable hour, in walking, riding, or boating, to talk with this joyful guest, who brought wit, anecdotes, love stories, tragedies, oracles with her.” In 1839 she went to reside at Jamaica Plain in the vicinity of Boston, and in 1840 became editor of the “Dial,” a quarterly journal, which she conducted for two years, aided by R. W. Emerson, George

Ripley, and others. One of her contributions to this work was afterward expanded into a volume entitled “Woman in the Nineteenth Century” (New York, 1845). In 1841 she translated and published the “Letters of Günderode and Bettina,” and in 1843 made a journey to Michigan and Lake Superior, and published “Summer on the Lakes.” In December, 1844, she removed to New York and became a writer for the “Tribune,” principally of reviews, which were subsequently published under the title of “Papers on Art and Literature” (New York, 1846). She went to Europe in the spring of 1846, and arrived at Rome in May, 1847, where in December she was married to a Roman nobleman, the marquis Giovanni Angelo Ossoli. She was in Rome during the revolution of 1848, and during the siege of the city by the French in 1849 was, at the request of Mazzini, appointed directress of one of the hospitals for the wounded. Subsequently she wrote a history of the revolution and siege, the manuscript of which was lost at the time of her death. In May, 1850, she embarked at Leghorn in the ship Elizabeth for New York, with her husband and infant son, both of whom perished with her in the wreck of the vessel in the vicinity of its intended port. A new edition of her works, in six volumes, was published in Boston in 1874. — See “Memoirs of Margaret Fuller Ossoli,” by R. W. Emerson, W. H. Channing, and J. F. Clarke (Boston, 1852).


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


text:
Encyclopædia Britannica, Ninth Edition/Sarah Margaret Fuller, Marchioness Ossoli

OSSOLI, , (1810-1850), an American authoress, was the eldest child of Timothy Fuller, a lawyer and politician of some eminence, and was born at Cambridge Port, Massachusetts, 23d May 1810. Her education was conducted by her father, who, she states, made the mistake of thinking to “gain time by bringing forward the intellect as early as possible,” the consequence being “a premature development of brain that made her a youthful prodigy by day, and by night a victim of spectral illusions, nightmare, and somnambulism.” At six years she began to read Latin, and at a very early age she had selected as her favourite authors Shakespeare, Cervantes, and Molière. Soon the great amount of study exacted of her ceased to be a burden, and reading became a habit and a passion. Having made herself familiar with the masterpieces of French, Italian, and Spanish literature, she in 1833 began the study of German, and within the year had read some of the masterpieces of Goethe, Körner, Novalis, and Schiller. Her father dying in 1835, she went in 1836 to Boston to teach languages, and in 1837 she was chosen principal teacher in the Green Street school, Providence, Rhode Island, where she remained till 1839. From this year until 1844 she stayed at different places in the immediate neighbourhood of Boston, forming an intimate acquaintance with the colonists of Brook Farm, and

among her closest friends R. W. Emerson, Nathaniel Hawthorne, and W. E. Channing. In 1839 she published a translation of Eckermann's Conversations with Goethe, which was followed in 1841 by a translation of the Letters of Günderode and Bettina. Aided by R. W. Emerson and George Ripley, she in 1840 started The Dial, a poetical and philosophical magazine representing the opinions and aims of the New England Transcendentalists. This journal she continued to edit for two years, and while in Boston she also conducted conversation classes for ladies in which philosophical and social subjects were discussed with a somewhat over-accentuated earnestness, and which may be regarded as perhaps the beginning of the modern movement in behalf of women's rights. R. W. Emerson, who had met her as early as 1836, thus describes her appearance: — “She was then twenty-six years old. She had a face and frame that would indicate fulness and tenacity of life. She was rather under the middle height; her complexion was fair, with strong fair hair. She was then, as always, carefully and becomingly dressed, and of ladylike self-possession. For the rest her appearance had nothing prepossessing. Her extreme plainness, a trick of incessantly opening and shutting her eyelids, the nasal tone of her voice, all repelled; and I said to myself we shall never get far.” On fuller acquaintance this unprepossessing exterior seemed, however, to melt away, and her inordinate self-esteem to be lost in the depth and universality of her sympathy. She possessed an almost irresistible power of winning the intellectual and moral confidence of those with whom she came in contact, and “applied herself to her companion as the sponge applied itself to water.” She obtained from each the best they had to give. It was indeed more as a conversationalist than as a writer that she earned the title of the Priestess of Transcendentalism. It was her intimate friends who admired her most. Smart and pungent though she is as a writer, any originality that seems to characterize her views partakes more of wayward eccentricity than either intellectual depth or imaginative vigour. In 1844 she removed to New York to become contributor to The Tribune, and in 1846 she published a selection from her criticisms on contemporary authors in Europe and America, under the title Papers on Art and Literature. The same year she paid a visit to Europe, passing some time in England and France, and finally taking up her residence in Italy. There she was married in December 1847 to the Marquis Giovanni Angelo Ossoli, a friend of Mazzini. During 1848-49 she was present with her husband in Rome, and when the city was besieged she, at the request of Mazzini, took charge of one of the two hospitals while her husband fought on the walls. In May 1850, along with her husband and infant son, she embarked at Leghorn for America, but when they had all but reached their destination the vessel was wrecked on Fire Island beach, and the Ossolis were among the passengers who perished.


text:
The New International Encyclopædia/Babylonish Captivity

BAB'YLO'NISH CAPTIVITY, or BABYLO'NIAN EX'ILE. The name given to the deportation of Judeans to Babylonia by Nebuchadnezzar at the time of the conquest of the Judean Kingdom. The policy of deporting the principal inhabitants of conquered districts, as an effective means of preventing uprisings, appears to have been begun by the Assyrian monarchs, who in their inscriptions frequently refer to the execution of such a measure. So in B.C. 738, Tiglathpileser III. carried away portions of the trans-Jordanic Hebrew tribes, and at the time of the destruction of Samaria, Sargon (B.C. 721) took many captives to Assyria, and replaced them by colonists from various towns of Babylonia. The kings of the Neo-Babylonian period adopted this policy, and accordingly Nebuchadnezzar, at the time of the defection of Zedekiah (B.C. 597), carried Jehoiachin the King, the royal household, the princes and chief men to Babylonia; and ten years afterwards, when Jerusalem was finally destroyed, a second and even larger deportation took place (II. Kings xxv.). Yet it must be borne in mind that the majority of the inhabitants remained in the land, even when we subtract those who went into a voluntary exile in Egypt. Those who were taken to Babylonia were settled in various parts of Southern Mesopotamia, and it would seem that

the favorable conditions existing in Babylonia induced many to leave Palestine, where the long ravages of war had brought on great distress, and to join their brethren in the Euphrates Valley. The captivity must not, therefore, be regarded as a condition of hardship. As a matter of fact, the Jews were allowed, as were all foreigners in the Babylonian domain, the greatest possible freedom, and soon became assimilated to conditions prevailing in Babylonia. Instead, however, of cultivating the soil, as they had done in their own country, they entered upon commercial life; and this change from agricultural pursuits is. perhaps, the most significant feature of the Babylonish Captivity, which profoundly influenced the future fortunes of the Jews. Traces of settlements of Jews in Babylonia may be seen in the numerous Jewish names that appear in the so-called contract tablets found in Babylonia, belonging to the Neo-Babylonian and Persian period. From these and other sources we know that many of the Jews acquired riches in Babylonia; and, on the whole, all lived in ease and comfort, if not in prosperity.

So complete was the assimilation to Babylonian ways of life that when, after the advent of Cyrus (B.C. 538) permission was given to the Jews to return to their homes in Palestine and to rebuild the Temple, only a comparatively small number availed themselves of the opportunity. Only the pious and zealous were impelled to take up the pilgrim's staff, and the sad fortunes encountered by those who did return served to discourage emigration from Babylonia on a large scale.

The period of the exile was a most important epoch in the religious life of the people. The downfall of Jerusalem was looked upon as a punishment sent by Jehovah for the people's sins in not following the injunctions of the purists, who objected to all foreign ingredients in the Jehovistic cult. The cause of the Prophets was thus strengthened by the natural catastrophe, and the new spirit manifested itself during the exile by the literary activity which now began and which gradually transformed the annals and traditions and all literary productions of the past into one grand illustration of the fundamental principle of the religion of the Prophets, that there was no god like Jehovah, and that His people Israel, who were bound to Him by the Covenant at Sinai, prospered when they were faithful to Jehovah, and that all distress, defeats, and misfortunes that mark Israel's history were punishments sent because of disobedience to His will. It was important, therefore, for the future to know exactly what was the will of Jehovah, and hence prophets like Ezekiel set themselves to work preparing codes regulating forms of worship and the conduct of life. The upshot of this movement is the production of an elaborate code by Ezra, which is promulgated by him and Nehemiah in B.C. 444 as the eternal law of the land, and which was subsequently combined with the legendary and the historical traditions of Israel to form the present Pentateuch, though it should be added that the Pentateuch itself is but a part of one great final compilation which, extending from Genesis to the end of the second book of Kings, embraced therefore, besides the Pentateuch, Joshua, Judges, Samuel and Kings, the

legends, the traditions, the law and the annals of the Hebrews — all viewed from the position of post-exilie Judaism as finally established on the basis of Ezra's Code. See ;

The name ‘Babylonish Captivity’ is also frequently applied in Christian Church history to the residence of the Popes at Avignon, from 1309 to 1376.

. For the history, consult Wellhausen, Israelitische und jüdische Geschichte, 3d ed. (Berlin, 1897); Ewald, The History of Israel, translated by Martineau (London, 1869-74); Guthe, Geschichte Israels und Heilgeschichte (Leipzig, 1900); Piepenbring, Histoire du peuple d'Israël (Paris, 1898); also for the special problems connected with the return from the Captivity, Koster, Het Herstel von Israel (Heidelberg, 1895); Meyer (ed.), Entstehung des Judenthums (Halle, 1896).


text: 1911 Encyclopædia Britannica/Führich, Joseph von


text:
Author:Albert Charles Dieffenbach

Works

 * Sermons: Volume 1 (1912)
 * The Madness of the Second Coming (1922)
 * Religious liberty:the great American illusion W. Morrow & co (1927)

title: Author:Albert Charles Dieffenbach


text: 1911 Encyclopædia Britannica/Fuji

title: 1911 Encyclopædia Britannica/Fuji


text:
Page:The complete poems of Emily Bronte.djvu/17

Rh


text: Page:Letters from a Self-Made Merchant to His Son.djvu/15


text: Page:Letters from a Self-Made Merchant to His Son.djvu/14


text: Page:Letters from a Self-Made Merchant to His Son.djvu/13


text: Page:Letters from a Self-Made Merchant to His Son.djvu/17


text: Page:Letters from a Self-Made Merchant to His Son.djvu/16


text:
Author:Max Carl Otto

Works

 * Things and Ideals (1924)
 * with (Drs. Wieman & Macintosh)
 * with (Drs. Wieman & Macintosh)

title: Author:Max Carl Otto


text:
Page:The complete poems of Emily Bronte.djvu/354

298 XLIX

flowers are opening,

And leaves unfolding free;

There are bees in every blossom,

And birds on every tree.

The sun is gladly shining,

The stream sings merrily;

And lonely I am pining,

And all is dark to me.

O cold, cold is my heart!

It will not, cannot rise;

It feels no sympathy

With those refulgent skies.

Dead, dead is my joy,

I long to be at rest;

I wish the damp earth covered

This desolated breast.

If I were quite alone,

It might not be so drear,

When all hope was gone;

At least I could not fear.

But the glad eyes around me

Must weep as mine have done,

And I must see the final gloom

Eclipse their morning sun.


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Rh If heaven would rain on me

That future storm of care,

So their fond hearts were free,

I'd be content to bear.

Alas! as lightning withers

The young and aged tree,

Both they and I shall fall beneath

The fate we cannot flee.


text:
1911 Encyclopædia Britannica/Samaria

SAMARIA, an ancient city of Palestine. The name Samaria is derived through the Gr. from the Hebrew , “an outlook hill,” or rather from the Aramaic form , whence also comes the Assyrian form Samirina. According to 1 Kings xvi. 24, Omri, king of Israel, bought Samaria from a

certain Shemer (whose name is said to be the origin of that of the city), and transferred thither his capital from Tirzah. But the city, as a superficial inspection of the site shows, must have existed as a settlement long before Omri, as potsherds of earlier date lie scattered on the surface. The city was occupied by Ahab, who here built a temple to “Baal” (1 Kings xvi. 32) and a palace of ivory (1 Kings xxii. 39). It sustained frequent sieges during the troubled history of the Israelite kingdom. Ben-Hadad II. of Syria assaulted it in the reign of Ahab, but was repulsed and obliged to allow the Israelite traders to establish a quarter in Damascus, as his predecessor Ben-Hadad I. had done in Samaria (1 Kings xx. 34). Ben-Hadad II. in the time of Jehoahaz again besieged Samaria, and caused a famine in the city; but some panic led them to raise the siege (2 Kings vi., vii.). The history of the city for the following 120 years is that of Israel (see ).

In 727 died Tiglath-Pileser, to whom the small kingdoms of W. Asia had been in vassalage; in the case of Israel at least since Menahem (2 Kings xv. 19). He was succeeded by Shalmaneser IV., and the king of Israel, with the rest, attempted to revolt. Shalmaneser accordingly invaded Syria, and in 724 began a three-years' siege of Samaria (2 Kings xvii. 5). He died before it was completed, but it was finished by Sargon, who reduced the city, deported its inhabitants, and established within it a mixed multitude of settlers (who were the ancestors of the modern Samaritans). These people themselves seem to have joined a revolt against the Assyrians, which was soon quelled. The next event we hear of in the history of the city is its conquest by Alexander the Great (331 ), and later by Ptolemy Lagi and Demetrius Poliorcetes. It quickly recovered from these injuries: when John Hyrcanus besieged it in 120 it was “a very strong city” which offered a vigorous resistance (Jos. Ant. xiii. x. 2). It was rebuilt by Pompey, and restored by Aulus Gabinius; but it was to Herod that it owed much of its later glory. He built a great temple, a hippodrome and a street of columns surrounding the city, the remains of which still arrest the attention. It was renamed by him Sebaste, in honour of Augustus; this name still survives in the modern name Sebusteh. Philip here preached the gospel (Acts viii. 5). The rise of Neapolis (Shechem) in the neighbourhood caused the decay of Sebaste. It was quite small by the time of Eusebius. The crusaders did something to develop it by establishing a bishopric with a large church, which still exists (as a mosque); here were shown the tombs of Elisha, Obadiah and St John the Baptist. From this time onward the village dwindled to the poor dirty place it is to-day.

title: 1911 Encyclopædia Britannica/Samaria


text: Author talk:Reginald Lane-Poole

title: Author talk:Reginald Lane-Poole


text: Weird Tales/Volume 28/Issue 3/The Eyrie

title: Weird Tales/Volume 28/Issue 3/The Eyrie


text:
Proclamation 382

By the President of the United States of America A Proclamation

Whereas the Congress of the United States passed an act, which was approved on the 16th day of July, 1894, entitled "An act to enable the people of Utah to form a constitution and State government and to be admitted into the Union on an equal footing with the original States," which act provided for the election of delegates to a constitutional convention to meet at the seat of government of the Territory of Utah on the first Monday in March, 1895, for the purpose of declaring the adoption of the Constitution of the United States by the people of the proposed State and forming a constitution and State government for such State; and

Whereas delegates were accordingly elected, who met, organized, and declared on behalf of the people of said proposed State their adoption of the Constitution of the United States, all as provided in said act; and

Whereas said convention, so organized, did, by ordinance irrevocable without the consent of the United States and the people of said State, as required by said act, provide that perfect toleration of religious sentiment shall be secured and that no inhabitant of said State shall ever be molested in person or property on account of his or her mode of religious worship, but that polygamous or plural marriages are forever prohibited, and did also by said ordinance make the other various stipulations recited in section 3 of said act; and

Whereas said convention thereupon formed a constitution and State government for said proposed State, which constitution, including said ordinance, was duly submitted to the people thereof at an election held on the Tuesday next after the first Monday of November, 1895, as directed by said act; and

Whereas the return of said election has been made and canvassed and the result thereof certified to me, together with a statement of the votes cast and a copy of said constitution and ordinance, all as provided in said act, showing that a majority of the votes lawfully cast at such election was for the ratification and adoption of said constitution and ordinance; and

Whereas the constitution and government of said proposed State are republican in form, said constitution is not repugnant to the Constitution of the United States and the Declaration of Independence, and all the provisions of said act have been complied with in the formation of said constitution and government:

Now, therefore, I, Grover Cleveland, President of the United States of America, in accordance with the act of Congress aforesaid and by authority thereof, announce the result of said election to be as so certified and do hereby declare and proclaim that the terms and conditions prescribed by the Congress of the United States to entitle the State of Utah to admission into the Union have been duly complied with and that the creation of said State and its admission into the Union on an equal footing with the original States is now accomplished.

In testimony whereof I have hereunto set my hand and caused the seal of the United States to be affixed.

Done at the city of Washington, this 4th day of January, A.D. 1896, and of the Independence of the United States of America the one hundred and twentieth.

GROVER CLEVELAND

By the President:

RICHARD OLNEY, Secretary of State.

title: Proclamation 382