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 -ся to be born. Он родился и вырос в деревне. He was born and bred in the country. — *Вы, видно, в рубашке родились. Evidently you were born under a lucky star. □ Я не знаю, как и когда родилась у меня эта мысль. I don't know how or when I ever got this idea.

родной native. Это мне напоминает мой родной город. This reminds me of my native town. — Мой родной язык — английский. My native language is English. • dear. Мой родной Ваня! My dear Vania! • relative. У него нет родных. He has no relatives. □ Это ваш родной брат или двоюродный? Is he your brother or your cousin?

родственник relative. Он наш дальний родственник. He's a distant relative of ours. • relation. Мы с ним родственники. We're related.

родственница relative F.

роды (-дов P) childbirth. Она умерла от родов. She died in childbirth. □ Роды продолжались тридцать часов. She was in labor for thirty hours. • Доктор уехал на роды. The doctor left to deliver a baby.

рожать (/pct: родить) to give birth. Она рожает каждый год. She gives birth every year.

рождать (/pct: родить/).

-ся to be born. Герои каждый день не рождаются. Heroes aren't born every day. □ У меня рождается сомнение по отношению ко всему этому делу. I'm beginning to have doubts about the whole matter.

рождение birth. Не забудьте указать время и место вашего рождения. Don't forget to give the date and place of your birth. □ день рождения birthday. Завтра день его рождения. Tomorrow is his birthday.

рождество Christmas.

рожу See родить.

рожь (ржи, i рожью F) rye.

роза rose. Он мне принёс чудесные розы. He gave me some beautiful roses.

розничный retail. Розничная продажа здесь не производится! No retail trade here!

розовый pink, rosy. Какие у вас розовые щёки! What nice rosy cheeks you have! • rose-colored. Бросьте смотреть на жизнь через розовые очки. Stop looking at life through rose-colored glasses.

роковой fatal. Это была роковая ошибка. It was a fatal mistake.

роль (P -ли, -лей F) part. Она исключительно хороша в этой роли. She's exceptionally good in this part. • role. Это обстоятельство сыграло в его жизни больше роль. That event played a big role in his life. — Она быстро вошла в свою новую роль. She adjusted herself quickly to her new role. — Он оказался на высоте в роли организатора. He proved himself to be tops in the role of organizer. □ Он здесь на первых ролях. He's the leading man here. • Удобства для меня роли не играют. Modern conveniences are of no importance to me.

ром (/g -у/) rum.

роман novel. Вы читали этот роман? Have you read this novel? • love affair. Весь город знает об их романе. The whole town knows of their love affair.

ронять (dur of уронить) to drop. Она вечно роняет шпильки. She's always dropping her hairpins. — Осторожнее, вы роняете брошку. Careful, you're dropping your brooch.

рос See расти.

роса (as росу; P росы) dew.

роскошь (F) luxury.

Россия Russia.

рост (/g -у/) increase. Есть у вас данные о росте добычи железной руды? Do you have any figures on the increase in iron-ore production? □ во весь рост full-length. На этой фотографии он снят во весь рост. This is a full-length picture of him. □ Какого он роста? How tall is he? • Мой брат очень высокого роста. Mv brother is very tall. • Он выпрямился во весь рост. He stood up at his full height.

ростбиф roast beef.

рот (рта /g -у; во рту/) mouth. Закройте рот, дышите через нос. Close your mouth and breathe through your nose. — В решительный момент он и рта раскрыть не посмел. At the decisive moment he didn't dare open his mouth. □ *Она никому не даёт рта открыть. She won't let anyone put a word in edgewise. • *Вы хотите, чтобы вам всё разжевали и в рот положили? What's the matter? Aren't you able to think for yourself? • Мне никто рта не заткнёт; я скажу что думаю. Nobody's going to stop me from talking; I'll say what I think. • *Он от удивления рот разинул. His jaw dropped in astonishment. • *Что это он сидит, как воды в рот набрал? Why does he sit there without saying a word? • *У него тут хлопот полон рот. He's got a million things to attend to here. • Суп сегодня такой, что его в рот взять нельзя. The soup is dishwater today.

рота company (military).

рою See рыть.

рояль (M) grand piano. У нас есть рояль, но никто на нём не играет. We have a grand piano, but no one plays it.

РСФСР ([er -es -ef -es -er]; indecl M) (Российская Советская Федеративная Социалистическая Республика). Russian Soviet Federal Socialist Republic.

рта See рот.

рубанок (-нка) plane. Дайте мне пилу и рубанок. Give me a saw and a plane.

рубаха shirt. Рубахи можно положить в верхний ящик. You can put your shirts into the upper drawer. □ Он — рубаха-парень. He's a regular guy.

рубашка shirt. Какого размера рубашки вы носите? What size shirt do you wear? — После пожара я остался буквально в одной рубашке. I was left with only the shirt on my back after the fire. • Russian blouse. Она ему вышила русскую рубашку. She embroidered a Russian blouse for him. □ ночная рубашка nightgown. Она забыла ночную рубашку в гостинице. She left her nightgown at the hotel. □ *Он в рубашке родился. He was born under a lucky star.

рубеж (-жа M) border, boundary.

рубить (рублю, рубит) to chop. Он рубит дрова. He's chopping wood. • to slice up. Мать сейчас рубит капусту. Mother is busy slicing up cabbage. □ *Лес рубят — щепки летят. You can't make an omelet without breaking the eggs. • Тут нельзя рубить с плеча. You shouldn't act rashly in this case.


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 Ruskin, there was once a shepherd's dog, who was ordered by his master to watch a flock of sheep. His master forgot to call him away, and went home. Surprised at the dog's absence, he returned after two days, and found the poor fellow still watching his sheep. And the dog, who now addresses you, would be very glad to be thus patient and obedient, if she were sure that she was really doing the work her master most wanted done; but a great doubt has arisen in her mind as to it. She would not venture to set up her ideas of what is best or most necessary above her master's. If he does want her to go on with the work, well and good. If not, can he write? If he cannot, she has done all she could, and will remain obedient to his words." Was it not fun? He answered by return of post beginning, "My poor little doggie, I really will come to-morrow." We are going to Lincoln's Inn to-morrow, and then I am going to hear Spurgeon. Do you know who he is?

4, Russell Place, November 22nd, 1857.

I told you that Ruskin had promised to come the evening before Ockey's birthday. She wanted to give him some present, so this is what we have thought of. Do you remember a little stand Ockey was going to paint for a chamois with the words :—

We have just thought that she might finish that for him. But we were at a loss how to get a Swiss


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 chamois. Well! you remember you had one given to you by Joanna, and they appealed to me as to whether I thought you would like to give it to Ruskin; and, as it is only ten days before the time, we could not hear from you; so I have ventured to take the responsibility of Ockey's giving it, feeling sure what you would say if you were here. I hope I have done right, but I cannot bear that you should not join us in doing nice things of the kind, because you are at a distance. I know that your heart is in them. If she has an opportunity, Ockey means to say that it is your chamois. Ruskin will be pleased at its coming from you too. He always asks so kindly and sympathetically about you. When he was here. on Friday he asked about you, before he looked at any of Ockey's work. … Our reading in the evenings goes on delightfully. We have finished that beautiful book of Myers, "Lives of Great Men," and are reading Mr. Maurice's "Philosophy."

4, Russell Place, November 27th, 1857.

I have been to Marlboro' House to-day with Ruskin, and of course greatly enjoyed it. He showed me the work he wants done; but he wishes me to copy, this week, an etching of Turner's, that he may see if I can do the work. It is not what you would call high art, I think. I do not yet at all know if he still means me for an illuminator or not. He does not say; but wishes me to copy these sketches in pen and ink, because they will be of use to him too. He wants me, after that, to copy some pencil drawings of Turner's, but says it may possibly be six months before I can


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 do them. I don't think he still does mean me for an illuminator; but I feel, as Dawie says, it is altogether his doing, and I have no responsibility. He was so kind to-day. We are looking forward to his visit with great delight. He has lent me 3rd and 4th vols. of "Modern Painters" to read aloud in the evenings, at my request.

December 10th, 1857.

Ruskin came a little before his time. Mama, Ockey and I were in the room ready to receive him. He came in, looking kind and bright; and the first thing he asked, before he sat down, was, how you were. Mama read him Aunt Emily's letter about you, and one of your letters. Andy soon came in, and we had a great deal of most interesting conversation—on the respective influences of town and country—on French, English, and Americans on animals, of which Ruskin is very fond—on Reserve and Cordelia. When Ruskin said something about reserve, Andy and Ockey exclaimed, laughing, "Oh you should ask Minnie," which made me feel very hot and blush. Ruskin took my part and was very kind. He agrees with me in thinking it so much more easy to write than to speak about anything one feels. Andy and Ockey disagreed about it. He agreed very much with all Mama's remarks. After tea we sang to Ruskin, which he liked, I think; and it was very interesting to hear his remarks on the different songs. He always chose out some point which he liked and which he could praise, which was very pretty of him.


text: Dictionary of National Biography, 1885-1900/John of St. Giles


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Page:EB1911 - Volume 01.djvu/43

 fervour, aided by persecution, drove them farther and farther away from the abodes of men into mountain solitudes or lonely deserts. The deserts of Egypt swarmed with the “cells” or huts of these anchorites. Anthony, who had retired to the Egyptian Thebaid during the persecution of Maximin, 312, was the most celebrated among them for his austerities, his sanctity, and his power as an exorcist. His fame collected round him a host of followers, emulous of his sanctity. The deeper he withdrew into the wilderness, the more numerous his disciples became. They refused to be separated from him, and built their cells round that of their spiritual father. Thus arose the first monastic community, consisting of anchorites living each in his own little dwelling, united together under one superior. Anthony, as Neander remarks (Church History, vol. iii. p. 316, Clark’s trans.), “without any conscious design of his own, had become the founder of a new mode of living in common, Coenobitism.” By degrees order was introduced in the groups of huts. They were arranged in lines like the tents in an encampment, or the houses in a street. From this arrangement these lines of single cells came to be known as Laurae, , “streets” or “lanes.”

The real founder of coenobian (, common, and  , life) monasteries in the modern sense was Pachomius, an Egyptian of the beginning of the 4th century. The first community established by him was at Tabennae, an island of the Nile in Upper Egypt. Eight others were founded in his lifetime, numbering 3000 monks. Within fifty years from his death his societies could reckon 50,000 members. These coenobia resembled villages, peopled by a hard-working religious community, all of one sex. The buildings were detached, small and of the humblest character. Each cell or hut, according to Sozomen (H.E. iii. 14), contained three monks. They took their chief meal in a common refectory at 3, up to which hour they usually fasted. They ate in silence, with hoods so drawn over their faces that they could see nothing but what was on the table before them. The monks spent all the time, not devoted to religious services or study, in manual labour. Palladius, who visited the Egyptian monasteries about the close of the 4th century, found among the 300 members of the coenobium of Panopolis, under the Pachomian rule, 15 tailors, 7 smiths, 4 carpenters, 12 camel-drivers and 15 tanners. Each separate community had its own oeconomus or steward, who was subject to a chief oeconomus stationed at the head establishment. All the produce of the monks’ labour was committed to him, and by him shipped to Alexandria. The money raised by the sale was expended in the purchase of stores for the support of the communities, and what was over was devoted to charity. Twice in the year the superiors of the several coenobia met at the chief monastery, under the presidency of an archimandrite (“the chief of the fold,” from , a fold), and at the last meeting gave in reports of their administration for the year. The coenobia of Syria belonged to the Pachomian institution. We learn many details concerning those in the vicinity of Antioch from Chrysostom’s writings. The monks lived in separate huts, , forming a religious hamlet on the mountain side. They were subject to an abbot, and observed a common rule. (They had no refectory, but ate their common meal, of bread and water only, when the day’s labour was over, reclining on strewn grass, sometimes out of doors.) Four times in the day they joined in prayers and psalms.

The necessity for defence from hostile attacks, economy of space and convenience of access from one part of the community to another, by degrees dictated a more compact and orderly arrangement of the buildings of a monastic coenobium. Large piles of building were erected, with strong outside walls, capable of resisting the assaults of an enemy, within which all the necessary edifices were ranged round one or more open courts, usually surrounded with cloisters. The usual Eastern arrangement is exemplified in the plan of the convent of Santa Laura, Mount Athos (Laura, the designation of a monastery generally, being converted into a female saint).

This monastery, like the oriental monasteries generally, is surrounded by a strong and lofty blank stone wall, enclosing an area of between 3 and 4 acres. The longer side extends to a length of about 500 feet. There is only one main entrance, on the north side (A), defended by three separate iron doors. Near the entrance is a large tower (M), a constant feature in the monasteries of the Levant. There is a small postern gate at L. The enceinte comprises two large open courts, surrounded with buildings connected with cloister galleries of wood or stone. The outer court, which is much the larger, contains the granaries and storehouses (K), and the kitchen (H) and other offices connected with the refectory (G). Immediately adjacent to the gateway is a two-storied guest-house, opening from a cloister (C). The inner court is surrounded by a cloister (EE), from which open the monks’ cells (II). In the centre of this court stands the catholicon or conventual church, a square building with an apse of the cruciform domical Byzantine type, approached by a domed narthex. In front of the church stands a marble fountain (F), covered by a dome supported on columns. Opening from the western side of the cloister, but actually standing in the outer court, is the refectory (G), a large cruciform building, about 100 feet each way, decorated within with frescoes of saints. At the upper end is a semicircular recess, recalling the triclinium of the Lateran Palace at Rome, in which is placed the seat of the hegumenos or abbot. This apartment is chiefly used as a hall of meeting, the oriental monks usually taking their meals in their separate cells.

St Laura is exceeded in magnitude by the convent of Vatopede, also on Mount Athos. This enormous establishment covers at least 4 acres of ground, and contains so many separate buildings within its massive walls that it resembles a fortified town. It lodges above 300 monks, and the establishment of the hegumenos is described as resembling the court of a petty sovereign prince. The immense refectory, of the same cruciform shape as that of St Laura, will accommodate 500 guests at its 24 marble tables.

The annexed plan of a Coptic monastery, from Lenoir, shows a church of three aisles, with cellular apses, and two ranges of cells on either side of an oblong gallery. Monasticism in the West owes its extension and development to Benedict of Nursia (born 480). His rule was diffused with miraculous rapidity from the parent foundation on Monte Cassino through the whole of western Europe, and every country witnessed the erection of monasteries far exceeding anything that had yet been seen in spaciousness and splendour. Few great towns in Italy were without their Benedictine convent, and they quickly rose in all the great centres of population in England, France and Spain. The number of these monasteries founded between 520 and 700 is

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 amazing. Before the Council of Constance, 1415, no fewer than 15,070 abbeys had been established of this order alone. The buildings of a Benedictine abbey were uniformly arranged after one plan, modified where necessary (as at Durham and Worcester, where the monasteries stand close to the steep bank of a river) to accommodate the arrangement to local circumstances. We have no existing examples of the earlier monasteries of the Benedictine order. They have all yielded to the ravages of time and the violence of man. But we have fortunately preserved to us an elaborate plan of the great Swiss monastery of St Gall, erected about 820, which puts us in possession of the whole arrangements of a monastery of the first class towards the early part of the 9th century.

This curious and interesting plan has been made the subject of a memoir both by Keller (Zürich, 1844) and by Professor Robert Willis (Arch. Journal, 1848, vol. v. pp. 86-117. To the latter we are indebted for the substance of the following description, as well as for the plan, reduced from his elucidated transcript of the original preserved in the archives of the convent. The general appearance of the convent is that of a town of isolated houses with streets running between them. It is evidently planned in compliance with the Benedictine rule, which enjoined that, if possible, the monastery should contain within itself every necessary of life, as well as the buildings more intimately connected with the religious and social life of its inmates. It should comprise a mill, a bakehouse, stables and cow-houses, together with accommodation for carrying on all necessary mechanical arts within the walls, so as to obviate the necessity of the monks going outside its limits.

The “cloister court” (G) on the south side of the nave of the church has on its east side the “pisalis” or “calefactory” (H), the common sitting-room of the brethren, warmed by flues beneath the floor. On this side in later monasteries we invariably find the chapter-house, the absence of which in this plan is somewhat surprising. It appears, however, from the inscriptions on the plan itself, that the north walk of the cloisters served for the purposes of a chapter-house, and was fitted up with benches on the long sides. Above the calefactory is the “dormitory” opening into the south transept of the church, to enable the monks to attend the nocturnal services with

title: Page:EB1911 - Volume 01.djvu/44


text: Dictionary of National Biography, 1885-1900/John of Schipton (d.1257)


text: Dictionary of National Biography, 1885-1900/John of London (fl.1267)


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


text: Dictionary of National Biography, 1885-1900/John of London (d.1311)


text: Dictionary of National Biography, 1885-1900/John (d.1320)


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


text:
The Inner Life, v. I/First Section/VI

THE ANCIENT MYSTERIES What I can tell you with regard to the ancient mysteries is not derived from any special study of old manuscripts, or of the history of this subject. It happened to me in another life to be born in ancient Greece, and to become initiated there into some of the mysteries. Now a man who was initiated in this way in Greece gave a pledge not to reveal what he had seen, and this pledge is binding, even though it was given in a former incarnation; but Those who stood behind those mysteries have since thought fit to give out to the world much of what was then taught only under the vow of secrecy, and so They have relieved us from our promise as far as those teachings go. Therefore I break no pledge when I tell you something about the instructions which were given in those ancient mysteries. Other subjects were taught, however, which I am not at liberty to name, because they have not yet been made public by the Great Ones. In the first place, I should like to ask you to notice that all peoples and all religions have had their mysteries, including the Christian religion. I have often heard people say that in the Christian religion, at least, nothing was hidden: that everything was open for the study of the poor and the unlearned. Any one who says that does not know the history of the Christian Church. Now, indeed, everything the Church knows is given out, but that is only because it has forgotten the mysteries which it used to keep hidden. If you study the earliest history of the Church, you will find that old writers speak very distinctly of the mysteries, which were taught only to those who were full members of the Church. There were many points on which nothing was said to those who were only “katechoumenoi,” who had just entered the Church, but were still candidates for full membership. Traces of this we can find still earlier, for you will remember that it is said in the Gospels that the Christ made known to His disciples many things which He gave to the multitude only in parables.

But one of the reasons of the failure of the Christian Church to control her more intellectual sons, as she should have done, is the fact that she has forgotten and lost the supernatural and philosophical mysteries which were the basis of her dogma. To see something of this hidden side of her teachings you have only to read the works of the great Gnostic writers. Then you will find that when we take this side as the inner doctrine for the scholars, and the present form of the Christian religion as the outer doctrine for the illiterate, we get in the two combined a perfect expression of the ancient Wisdom. But to take either of these teachings by itself, and to condemn the other as heresy, gives us only a one-sided view. So every religion has instruction for those who do not get beyond its outer form, but has always also higher instruction for those who penetrate to the inner. However, when we speak of the ancient mysteries, we generally mean those which were connected with the great religion of ancient Greece. Only a few books exist on this subject. There is a book of Iamblichus, who was himself initiated into the mysteries, and there is a book written by a countryman of mine, Thomas Taylor, a Platonist, and also one by a Frenchman, Monsieur P. Foucart. Although they are very interesting, you will find that they give but little real information. Much that we think we know about the mysteries (I mean from an external point of view) comes to us through the writings of their exponents. The Christian Church has had the habit — probably justifiable from her point of view — of destroying all books which stood for teachings other than her own, and we must not forget that almost all of our knowledge with regard to early Christian times comes to us through the hands of the monks of the middle ages. They were practically the only educated people of that time, and it was they who copied all the manuscripts. They had very pronounced opinions about what was useful and what was not; so very naturally only that part survived which agreed with their views, this being reported with emphasis, while anything of opposite character was discarded. Above all, the greater part of the knowledge which is accessible to the general world about the mysteries is found in the works of the Church Fathers, who were opposed to them. Without wishing to accuse the Fathers of having purposely misrepresented, we may certainly conclude that they tried to put forward their own view in the best and strongest light. Even at the present day if you wished to know the whole truth concerning the doctrine of some Protestant sect, you would not go to Catholic priests for information; nor, if you wanted good and just explanations concerning Catholicism, would you go to the Salvation Army to get them. In regard to the mysteries we are in a similar situation, only much worse, because of the many and bitter disputes between the followers of the old religion and its mysteries and the Fathers of the Christian Church. Therefore we may accept only with considerable reserve and with great prudence what the Fathers say in regard to this subject. For example, you will find that they often maintain that the ancient mysteries contain much that is indecent and immoral. Because I have carefully searched clairvoyantly through the mysteries of Greece, and in a former incarnation was myself an initiate of them, I can say with perfect certainty that there is not even a shadow of truth in those statements. There did exist certain mysteries with which were festivities and a form of Bacchus-worship, which degenerated later on into something very objectionable; but this was only in later times, and those mysteries belonged to quite another branch. They were not in the least related to the mysteries of Eleusis, but were only an imitation of them on a small scale, entirely exoteric. I have, this evening, to treat a very extensive subject in a short time. I must try to give you a rough sketch of what those Greek mysteries were and what was taught to the initiates. The fact will be known to you that two divisions are always mentioned: the lesser and the greater mysteries. Everybody knew that those existed, and the number of persons who were initiated was indeed quite a large proportion of the whole population. I think you may read in exoteric books of thirty thousand initiates gathering at one time, and this also shows that the fact that a man was initiated need not be kept secret, but that the outer world knew him as belonging to this numerous class. I mean that, although certain teachings given in the mysteries were always kept secret, the whole Greek and Roman world knew that the greater and lesser mysteries existed, and more or less who belonged to each of them. But behind those two degrees, the existence of which was generally known, there were all the time the real secret mysteries; and the existence of the third degree, as one might call it, was unknown to the public. If one thinks of the conditions of that time one can readily understand the reason for this. Most of the Roman Emperors, for example, knew of the existence of the lesser and greater mysteries, and insisted upon being initiated. Now we know very well from history that many of the Roman Emperors were hardly of the character to be allowed to play a leading role in a religious body. But, all the same, it would have been very difficult for the leaders of the mysteries to refuse entrance to an Emperor of Rome. As was once said, one cannot argue with the master of thirty legions. The emperors would certainly have killed anyone who stood in the way of anything they wished. Thus it was desirable that the existence of the third degree should not be known, and nobody knew that there was such a degree before he was deemed, by those who could judge, worthy to be admitted to it. The teachings of this third degree were never given to the public and never will be. But in the common mysteries, lesser and greater, are many things which can be told. In the first place, then, we were taught certain pithy sayings, or apophthegms, and if I quote you some of those you will understand the nature of the teaching. One of the best known was “Death is life, and life is death.” This shows us that the higher life on the other side of death was well known. Another saying was “He who seeks realities in this life shall also seek realities after death; and he who seeks unrealities in this life shall also seek unrealities after death.” A great principle of their teaching was that the soul had descended from the higher spheres to the material. The principles of reincarnation were also contained in their instruction. You will remember that this did not appear in the external doctrine of the religions either of Greece or of Rome-- that is to say, it was not taught publicly and in so many words — but you will find that this idea of the descent of the soul into matter is imparted in classic mythology. You will remember the myth of Proserpina, who was carried to the under-world while picking the flower of the narcissus. Let us recall the myth of Narcissus. He was a youth of great beauty who fell in love with his own image reflected in the water, and was therefore changed into a flower and bound to earth. You need not have studied much Theosophy to see what that means. We learn in The Secret Doctrine how the Ego looks down upon the waters of the astral plane and the lower world, how it reflects itself in the personality, how it identifies itself with the personality and, falling in love with its image, is bound to earth. So Proserpina, while picking the narcissus, is dragged away to the under-world, and afterwards passes half her life under the earth and half on the earth; that is, as you will see, half in a material body and half out of it. In the same way, there are numbers of other myths of which it is very interesting to hear the Theosophical explanation. For example, in this old mystery-teaching the minotaur was held to signify the lower nature in man — the personality which is half man and half animal. This was eventually slain by Theseus, who typifies the higher self or the individuality, which has been gradually growing and gathering strength until at last it can wield the sword of its Divine Father, the Spirit. Guided through the labyrinth of illusion which constitutes these lower planes by the thread of occult knowledge given him by Ariadne (who represents intuition) the higher self is enabled to slay the lower, and to escape safely from the web of illusion; yet there still remains for him the danger that, developing intellectual pride, he may neglect intuition, even as Theseus neglected Ariadne, and so fail for this time to realize his highest possibilities. In ancient Greece the lesser mysteries were especially celebrated in a little place called Agrae, and the initiates were called “mystae.” Perhaps you know that their official dress, the token of their dignity, was the skin of a fawn, which in the old symbology represented the astral body. Its spotted appearance was thought to be emblematic of the many colours in an ordinary astral body. The reason why this was considered a fitting dress for those initiated into the lesser mysteries was because the principal teachings given in them concerned the astral plane. Those who were admitted learned what the astral life of man would be after death. Much time was spent in making clear by example as well as by teaching what would be the effect in the astral world of a certain mode of life on earth. In the first place they taught by illustrations, on an extensive scale by representations in the temples, by a kind of play or drama in which was shown what, in the astral world, would be the condition of a man who had been, let us say, avaricious or full of sensual desires. In the old days of the mysteries, when the leaders were adepts or pupils of adepts, these representations were something like materializations. That is to say, the teacher, whoever he was, produced them by his own power out of astral or etheric matter, and created a real image for his pupils. But as time advanced, and later teachers were unable to bring about this phenomenon, they tried to represent these teachings in other ways — in some cases by what we should call acting. Members of the priesthood took the roles of different persons, while in other cases puppets were moved by machinery. In addition to the teaching concerning the astral plane, instructions were also given in the same way as to the system of world-evolution. Among other things, pupils were taught how our solar system and its different parts came into existence. You can easily see how that could be represented, first by materialized nebulae and globes, and how, when this materialization was no longer possible, the arrangement of different globes could be made clear by the use of what we now call an orrery — that is, a model of the solar system. One of the most important things connected with the mysteries was that they explained the outer religion of the people in quite another way than that given to the general public. If you know anything about the religion of ancient Greece, you will understand that there were many things which badly needed some inner explanation, for certainly their religion does not appear to be very elevated or very reasonable when looked at from the ordinary standpoint. It seems to have been the object that all the stories which made up the outer teaching, many of which seem very extraordinary, should be learnt by the people and retained in their minds — just a few simple, clear conceptions, and nothing more. But all earnestminded people joined the mysteries, and learnt there the real meaning of the stories, which gave the whole thing quite another aspect. Let me give you an idea of what I mean, by two or three very simple and short examples. I told you that, for the most part, the aim of those lesser mysteries was to inform the pupils about the effects on the astral plane of a certain mode of life here on earth. You probably know the myth of Tantalus. He was a man condemned to suffer in hell eternal thirst, while water surrounded him on all sides, but receded from his lips as soon as he tried to drink. The meaning of this is not difficult to see, when once we know what the astral life is. Every one who leaves this world of ours full of sensual desires of any kind — as, for example, a drunkard, or some one who has given himself up to sensual living in the ordinary meaning of the word — such a man finds himself on the astral plane in the position of Tantalus. He has built up for himself this terrible desire which governs his whole being. You know how powerful the desire can be in the case of a drunkard; it conquers his feelings of honor, his love of his family, and all the better inclinations of his character. He will take money from his wife and children, will even take their clothes to sell them and obtain money to drink. Remember that when a man dies he does not change at all. His desire is still as powerful as ever. But it is impossible to gratify it, because his physical body, through which only he could drink, is gone. There you have your Tantalus, as you see, full of that terrible desire, always finding that the gratification recedes as soon as he thinks he has it. Recall also the story of Tityus, the man who was tied to a rock, his liver being gnawed by vultures, and growing again as fast as it was eaten. There you have an illustration of the effect of yielding to desire: an image of the man who is always tortured by remorse for sins committed on earth. As perhaps a higher example of the same we can take the story of Sisyphus. You know how he was condemned always to roll a stone up a hill, and how, when he reached the top, the stone would always roll down again. That is the condition of an ambitious man after death, a man who has spent his life in making plans for selfish ends, for attaining glory or honor. In his case also death brings no change. He goes on making plans just as he did during life. He works out his plans, he executes them, as he thinks, till the point of culmination, and then he suddenly perceives that he has no longer a physical body, and that all was but a dream. Then be begins again and again, till he has learnt at last that these desires are useless and that ambition must be killed. So Sisyphus goes on uselessly rolling the stone up the hill, till at last he learns not to roll it any more. To have learnt that is to have conquered that desire, and he will come back in his next life without it; without the desire, but of course not without the weakness of character which made that desire possible. So you see that conditions that seem terrible are but the effects in the other world of a wrong life here on earth. That is nature's method of turning wrong into good. Man does suffer, but what he suffers is only the effect of his own action and nothing else; it is not punishment inflicted upon him from outside, but entirely of his own making. And that is not all. The suffering he has to bear is the only means by which his qualities can be directed in the right way for his evolution and progress in another life. This was a point much emphasized in the teaching of the mysteries. Now in regard to the greater mysteries. Those were celebrated principally in the great temple of Eleusis, not far from Athens. The initiates were named “epoptai,” that is, “they whose eyes are opened.” Their emblem was the golden fleece of Jason which is the symbol of the mind-body; for the yellow colour in the human aura indicates the intelligence, as every clairvoyant knows. In this degree of initiation the teachings of the former degree were continued. In the first, as you remember, were taught the effects in the astral world of various ways of living. In the greater mysteries the pupil was shown what would be the effect in the heaven-world of a certain line of life, study and aspiration on earth. The whole history of the evolution of the world and of man, in its deeper aspect, was expounded in the greater mysteries. The same method or representation as in the other case was used here; although it was much more difficult to represent on the physical plane what belonged to the mental. In each of these divisions of the mysteries, the lesser and the greater, there was an inner school which taught practical development to those who were seen to be ready for it. In the lesser mysteries theoretical knowledge about the astral plane was given, but the teachers carefully watched their pupils, and when they noticed one of whose character they felt sure, who showed that he was capable of psychic development, they invited him into the inner circle in which instruction was given as to the method of using the astral body and consciously functioning in it. When such a man passed on to the greater mysteries he received not only the ordinary teaching about the conditions of the mental plane, but also private instruction as to the development of the mental body as a vehicle. Those who were thus received, not only into the recognized stages of the mysteries but into their inner schools, were also taught at the end of their course that all of this was in truth but exoteric — that all which they had learnt, incalculable as had been its value, was really only a preparation for the true mysteries of initiation which would lead them to the feet of the Masters of Wisdom, and admit them to the Great Brotherhood which rules the world. I may explain still further the meaning of some of those symbols which were used in connection with the mysteries. First, we will take what was called the thyrsus — that is, a staff with a pine-cone on its top. In India the same symbol is found, but instead of the staff a stick of bamboo with seven knots is used. In some modifications of the mysteries, a hollow iron rod, said to contain fire, was used instead of the thyrsus. Here again it is not difficult for the student of occultism to see the meaning. The staff or the stick with seven knots represents the spinal cord, with its seven centres, of which we read in the Hindu books. The hidden fire is the serpent-fire, kundalini, of which you may read in The Secret Doctrine. But the thyrsus was not only a symbol; it was also an object of practical use. It was a very strong magnetic instrument, used by initiates to free the astral body from the physical when they passed in full consciousness to this higher life. The priest who had magnetized it laid it against the spinal cord of the candidate and gave him in that way some of his own magnetism, to help him in that difficult life and in the efforts which lay before him. In connection with these mysteries, a certain set of objects called the toys of Bacchus are spoken of. When you go over those lists of the toys of Bacchus you will find them very remarkable. Whilst the child Bacchus (the LOGOS) plays with his toys he is seized by the Titans and torn to pieces. Later these pieces are put together and built into a whole. You will understand that this, however clumsy it may seem to us, is without doubt an allegory, which represents the descending of the One to become the many, and the re-union of the many in the One, through suffering and sacrifice. What, then, are the toys of the child Bacchus when he falls into matter and becomes the many? In the first place we find him playing with dice. Those dice are not common dice, but the five platonic solids; a set of five regular figures, the only regular polygons possible in geometry. They are given in a fixed series, and this series agrees with the different planes of the solar system. Each of them indicates, not the form of the atoms of the different planes, but the lines along which the power works which surrounds those atoms. These polygons are the tetrahedron, the cube, the octohedron, the dodecahedron, and the icosahedron. If we put the point at one end and the sphere at the other we get a set of seven figures, corresponding to the number of planes of our solar system. You know that in some of the older schools of philosophy it was said: “No one can enter who does not know mathematics.” What do you think is meant by that? Not what we now call mathematics, but the mathematics which embraced the knowledge of the higher planes, of their mutual relations and the way in which the whole is built by the will of God. Plato said, “God geometrizes,” and it is perfectly true. Those forms are not conceptions of the human brain; they are truths of the higher planes. We have formed the habit of studying the books of Euclid, but we study them now for themselves, and not as a guide to something higher. The old philosophers pondered upon them because they led to the understanding of the true science of life. We have lost sight of the true teaching, and grasp in many cases only the lifeless form. Another toy with which Bacchus played was a top, the symbol of the whirling atom of which you will find a picture in Occult Chemistry. He also plays with a ball which represents the earth, that particular part of the planetary chain to which the thought of the LOGOS is specially directed at the moment. Also he plays with a mirror. The mirror has always been a symbol of astral light, in which the archetypal ideas are reflected and then materialized. So you see that each of those toys indicates an essential part in the evolution of a solar system. A few words may be said about the way in which people were prepared for the study of those mysteries by the different schools; for instance, the Pythagorean school, to which I belonged. In the Pythagorean schools, the pupils were divided into three classes. The first was called that of the akoustikoi or hearers. This means that they were learners, but it is also true that one of the rules was that they were to keep absolutely silent for two years. I think this rule would be regarded as a serious drawback by many who join our Society at the present time, but in those olden times a great many people, not only men but women too, submitted to this stipulation. The rule had also another meaning, but it is a fact that during two years the members of the first class were compelled to keep silence. The other meaning was that during all the time, however long, that a man stayed in this class of the akoustikoi, he might not give out any teaching, but continued to learn. I have wished that we had some such arrangement in the Theosophical Society, for it sometimes happens that members who do not yet know much themselves want to teach others, and the teaching is not always recognizable as Theosophy. The second class of Pythagoreans was called that of the mathematikoi. They passed their time in studying geometry, numbers and music. They brought these different subjects into relation to one another and worked out the relations between colour and sound, which are very remarkable. Let us take an example, which shows how our world is a coherent whole and how we can take from different parts which do not seem to have any connection whatever, and bring them into relation with each other. I just spoke about the five platonic polygons. Every one who knows anything about music knows that there is a fixed proportion between the length of the strings which produce certain tones. You know that you can tune a piano according to a certain system of fifths, and you can express the relation of the different tones to one another by the number of vibrations of each tone; so you can express an harmonious chord in mathematical numbers. This was first discovered simply by experiment; later the mathematicians found out what the proportions should be, and again by experiment they were found to be exact. But the peculiarity is that the set of numbers which produces an harmonious chord have the same relation to one another as that which exists between certain parts of these platonic solids. I believe that this point was worked out some time ago in an article in the Theosophical Review by one of the English cathedral organists. It is very remarkable that our scale, so different from the old Greek scale, which consisted of five tones, can still be deduced from the proportion of those five platonic figures, which were studied some thousands of years ago in Greece. One is apt to think that there cannot be much relation between mathematics and music, but you see that they are both parts of one great whole. The third class of the Pythagorean school was formed of the physikoi — those who studied physics, the inner connection between phenomena, world-building and metaphysics. They learnt the truth about man and nature and, as far as they could learn it, about Him who made both. There is still one point in the mysteries which we should not forget to consider — the life of the disciples. A life of perfect purity was strictly required. It is a remarkable coincidence that the life in the Pythagorean school is divided into five periods, almost similar to the five steps of the preparatory path of the Hindus, as described by me in Invisible Helpers, and by Mrs. Besant in The Path of Discipleship. Almost all the forms and symbols of the present Christian religion are derived from the Egyptian mysteries. All the symbolism, for example, that is related to the Latin cross, and to the descent and sacrifice of the LOGOS, is taken from the Egyptian mysteries. I have written about this in The Christian Creed. Though the mysteries of Greece and Rome, of Egypt and Chaldaea, are long ago defunct, the world has never been left without avenues of approach to the inner shrine. Even in the gross darkness of the middle ages the Rosicrucians and some other secret societies were ready to teach the truth to those who were ready to learn; and now in these modern days of hurry and materialism the Theosophical Society still upholds the banner of true knowledge, and acts as a gateway by means of which those who are really in earnest may reach the feet of the Masters of the Wisdom. We have our grades in the Esoteric Section, just as the mysteries had; and behind us, as behind them, stand always the officials of the Great White Brotherhood, who keep in their hands the key to the true initiations. You must also remember that many things given in those old days only under the seal of secrecy are now made public, and through our Society are given to the world. Many of the greatest and noblest characters of history have passed years in study and work to try to find what is now given us so easily and simply in a few books. Of us is perfectly true what is said in the Bible: “Many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.” (Luke, X, 24.) Because this honour is reserved for us and this opportunity is given us, it seems to me that a great responsibility rests upon us, and that we should try to be worthy of the gift. It is good karma which allows this possibility to open before us. If we let it pass, we shall not deserve to have another offered us for thousands of years. If you knew, as I know, with what difficulties we had to contend in former days to learn all those things which are laid before us now, perhaps you would appreciate more the opportunity offered you. Let us try to make use of it to the utmost of our power, and show ourselves worthy of the privilege given us by Theosophy.

title: The Inner Life, v. I/First Section/VI


text:
The Inner Life, v. I/Second Section

SECOND SECTION

RELIGION

title: The Inner Life, v. I/Second Section


text:
The Inner Life, v. I/Second Section/I

THE LOGOS WE have in the LOGOS of our solar system as near an approach to a personal (or rather, perhaps, individual) God as any reasonable man can desire, for of Him is true everything good that has ever been predicated of a personal deity. We cannot ascribe to Him partiality, injustice, jealousy, cruelty; those who desire these attributes in their deity must go elsewhere. But so far as His system is concerned He possesses omniscience, omnipresence, omnipotence; the love, the power, the wisdom, the glory, all are there in fullest measure. Yet He is a mighty Individual — a trinity in unity, and God in very truth, though removed by we know not how many stages from the Absolute, the Unknowable before which even solar systems are but as specks of cosmic dust. I do not think that we can image Him at all. The sun is His chief manifestation on the physical plane, and that may help us a little to realize some of His qualities, and to see how everything comes from Him. The sun may be considered as a sort of force-centre in Him, corresponding to the heart of man, the outer manifestation of the principal centre in His body. Although the whole solar system is His physical body, yet His activities outside of it are enormously greater than those within it. I have myself preferred not even to try to make any image of Him, but simply to contemplate Him as pervading all things, so that even I myself am also He, so that all other men too are He, and in truth there is nothing but God. Yet at the same time, although this that we can see is a manifestation of Him, this solar system that seems so stupendous to us is to Him but a little thing, for, though He is all this, yet outside it and above it all He exists in a glory and a splendour of which we know nothing as yet. Thus though we agree with the pantheist that all is God, we yet go very much further than he does, because we realize that He has a far greater existence above and beyond His universe. “Having pervaded this whole universe with one fragment of Myself, I remain“. (Bhagavad Gita, X, 42). I do not think that we can find any form of words that will at all express the method of our union with Him. We may in one sense be cells in his Body, but we are certainly very much more than that, for His life and power are manifested through us in a way which is out of all proportion to any such manifestation of our spiritual life as could be supposed to be given through the cells of our bodies. In His manifestation on the lowest cosmic plane we may take it that His first aspect is on the highest level, the second on that below it, and the third in the higher part of the nirvanic plane, so that when an adept gradually raises his consciousness plane by plane as he developes, he comes first to the third aspect and realizes his unity with that moving on only after long intervals to full union with the second and the first. I myself who speak to you have once seen Him in a form which is not the form of His system. This is something which utterly transcends all ordinary experience, which has nothing to do with any of the lower planes. The thing became possible for me only through a very daring experiment — the utter blending for a moment of two distinct rays or types, so that by means of this blending a level could for a moment be touched enormously higher than any to which either of the egos concerned could have attained alone. He exists far above His system; He sits upon it as on a lotus throne. He is as it were the apotheosis of humanity, yet infinitely greater than humanity. We might think of the Augoeides carried up higher and higher, and to infinity. I do not know whether that form is permanent or whether it can be seen at a certain level only — who shall say? But that this thing is a tremendous reality — that I know; and, once seen, such a manifestation can never be forgotten. One little touch of higher experience I may mention, though it is one which is exceedingly difficult to describe adequately. When a man raises his consciousness to the highest subdivision of his casual body, and focuses it exclusively in the atomic matter of the mental plane, he has before him three possibilities of moving that consciousness, which correspond to some extent with the three dimensions of space. Obviously a way is open to him to move it downwards into the second subplane of the mental, or upward into the lowest subplane of the buddhic, if he has developed that sufficiently to be able to utilize it as vehicle. A second line of movement open to him is the short cut which exists from the atomic subdivision of one plane to the corresponding atomic subdivisions of the planes above and below, so that without touching any intermediate sub-plane the consciousness may pass from that atomic mental downwards to the atomic astral or upwards to the atomic buddhic, again of course supposing the development of this latter to be already achieved. In order to image to oneself this short cut, one may think of the atomic subplanes as being side by side along a rod, the other sub-divisions of each plane hanging from the rod in loops, as though a piece of string were wound loosely round the rod. Obviously then to pass from one atomic sub-division to another one could move by the short cut straight along the rod, or down and up again through the hanging loop of string which symbolizes the lower sub-planes. But there is yet a third possibility — a possibility not so much yet of movement along another line at right angles to both of these others, but rather a possibility of looking up such a line — looking up as a man at the bottom of a well might look up at a star in the sky above him. For there is a direct line of communication between the atomic sub-plane of the mental in this lowest cosmic plane and the corresponding atomic mental in the cosmic plane. We are infinitely far as yet from being able to climb upwards by that line, but once at least the experience came of being able to look up it for a moment. What is seen then it is hopeless to try to describe, for no human words can give the least idea of it; but at least this much emerges, with a certitude that can never be shaken, that what we have hitherto supposed to be our consciousness, our intellect, is simply not ours at all, but His; not even a reflection of His, but literally and truly a part of His consciousness, a part of His intellect. Incomprehensible, yet literally true! It is a commonplace of our meditation to say, “I am that Self; that self am I,” but to see it, to know it, to feel it, to realize it in this way, is something very different from that verbal recitation. From Him comes forth all life in the successive outpourings which are described in our books — the first outpouring from His third aspect, which gives to previously existing atoms the power to aggregate themselves into the chemical elements — the action which is described in the Christian Scriptures as the spirit of God moving over the waters of space. When, at a later stage, the kingdoms of nature are definitely established, there comes the second outpouring, from His second aspect, which forms group-souls for the minerals, the plants, the animals, and this is the descent of the Christ principle into matter, which alone renders possible our very existence. But when we think of the human kingdom we remember that the ego itself is a manifestation of the third outpouring which comes from His first aspect, the eternal and all-loving Father. Every fixed star is a sun like our own, and each one is a partial expression of a LOGOS.

title: The Inner Life, v. I/Second Section/I


text:
Page:Lustra.djvu/14

Lustra/Cathay

Four Poems of Departure

title: Page:Lustra.djvu/14


text:
User:George Orwell III/rfc

__NOINDEX__

RfC Proposal re modify default layout of universal skin template
This proposal is a precursor to a formal bugzilla request. Basically, the change being presented for consideration is ...

Rationale
{| style="border:black solid 1px;font-size:95%;margin-left:10px;"

Introduction
In basic terms, the proposed additions are simply proactive rather than reactive for a change, will not affect the way pages currently function or appear in any namespace in question nor require Users to learn or change the ways & means they currently use to contribute to Wikisource. It involves a rather unextraordinary modification to the underlying code that automatically generates the core layout of any given page regardless of User-selected skin in use or the namespace in question.

Main rationale presentation

 * Background: In earlier days of the on-going development of Wiki-based coding and for Wikisource's side-by-side proof reading & transclusions in particular, there was little present in the way user-typed content was separated or organized in the default universally generated layout(s) for coders to work with. Every optional 'skin' Users could apply (as well as the default skin) contained the same basic underlying structure and elements as the next skin did even though the styling and format seemed to differ from one skin to the next. This limitation sometimes meant that in order to incorporate new functions or features to the basic layout, developers had to first create additional containers or place-holders in their coding to help facilitate the execution of the coding that came afterwards; coding which actually related to running that new function or adding that mew feature upon a User's view or action. When such newly developed "gadgets" were found to be universally useful and reliable enough across the board, they were incorporated into the default coding with the needed place-holder(s) or container(s) becoming standardized within the default skin generation. In short, the new function or feature was no longer a collection of local-based scripts & files but a formally established extension to the base coding on our servers that can be easily enabled or disabled as needed depending on the Wiki-domain in question. The proposed additional place-holders are akin to that standardization logic but without a specific feature or function currently driving the utilization of them. The hope is that their existance will lead to further enhancements of and simplifications to the extensions that were created long before the current defaults were being automatically generated in the weeks and months to come.

 * Concern: You're going to break everything from dynamic layouts to side-by-side by proof-reading!
 * How the proposal addresses this concern: Unfounded. Several similar div containers that function as place-holders as these new div containers would already exist in the universal skin-template and are generated by default even if they are not being used or called upon for every instance on every page. Some examples...
 * When viewing a sub-page of a base-page, the container holding the link to go up one or more levels in relation to the top-level base-page is generated by default and is in use. When you reach the top-level base-page, the container is still generated but is not utilized (since it doesn't apply) and therefor appears non-existant. In addition, the same universally generated container winds up holding the relevant User and log links along the top of every User's 'Contributions' list-page as well.
 * When a page is viewed under "Printable view" when selected from the 'Print/export' side-menu, the container holding the tag-line comment, From Wikisource, near the top is automatically generated and utilized. In normal view, the same container with is message is automatically generated as well - only further coding (i.e. CSS style="display:none;" ) prevents the display of the tag-line for every instance of a normally viewed page.
 * When a page has no categories automatically or manually assigned to it, the category-bar's container is still generated but not used. As soon as a category is associated with a page, the place-holder is utilized and becomes populated with that category in a standardized layout.
 * So the idea that these additions would somehow break normal display or operation of things is an unfounded one.

George Orwell III (talk) 04:49, 25 May 2012 (UTC)
 * }

title: User:George Orwell III/rfc


text:
User talk:Astropiloto

Welcome
Welcome

Hello, Astropiloto, and welcome to Wikisource! Thank you for. I hope you like the place and decide to stay. Here are a few good links for newcomers:
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Again, welcome! Beeswaxcandle (talk) 05:31, 22 May 2012 (UTC)

title: User talk:Astropiloto


text:
User talk:122.57.196.67

A from this account or IP address, which appeared to be a test edit, was removed or reverted. Please use the sandbox for this purpose. The community portal has information on contributing to this library. Beeswaxcandle (talk) 05:34, 22 May 2012 (UTC)

title: User talk:122.57.196.67


text:
Page:Dick Hamilton's Cadet Days.djvu/37

" a man out in the vestibule who wants to see you, Master Dick," said Gibbs, the butler, one evening, a few days before the time of departure to the academy.

"Who is it?"

"Captain Handlee."

"Tell him to come in." Dick knew Captain Handlee as an old soldier, who lived in a tumbledown house on the outskirts of the village. The veteran, escorted by the butler, entered shyly. Dick greeted him kindly, and the old man began almost abruptly:

"Did you ever hear that I had a son?"

"No, I never knew that. Where is he?"

"That is what I want you to help me to find out."

"You want me to help you? Why, how can I?" asked Dick.

"I don't know that you can. I only hope so. Will you?"

"I will do all I can for you, but perhaps you want to see my father," for Dick had an idea

title: Page:Dick Hamilton's Cadet Days.djvu/37


text:
Page:Dick Hamilton's Cadet Days.djvu/38

26 that the old man wanted some money for some purpose.

"No, I want to see you, Mr. Dick. You see you are going to a military academy, and that is why I think you can help me."

"But I don't understand."

"Listen, and I will tell you. As you know, I am an old soldier, but few persons around here know that my only son was a soldier, too."

"I certainly did not. I never knew that you had a son."

"Well, I did, and he was a fine chap, too. He enlisted in the regular army, where I served my time, but for many years I have heard nothing about him."

"What happened?"

"He was among the missing after his company was sent to quell an uprising among the Indians, out west, many years ago. No word was ever received from him, and I don't know whether he was killed, or taken captive. I never heard anything about him, and now I think you can aid me in locating him."

"But how can I?"

"By making inquiries at the military academy."

"But it is not likely that any one at Kentfield would know of your son."

"They might. When your father told me you were going there, he mentioned that Major Franklin Webster, a retired army officer, was in charge of military tactics at the school. Now

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Rh Major Webster is an old Indian fighter, and I thought that if you asked him, he might be able to get some news of my son. Will you do this for me?"

"I will, gladly, but I have not much hope of the result."

"Perhaps it will amount to nothing," said the old soldier with a sigh, "but it is the first chance I have had in many years. All my inquiries of the war department resulted in nothing. Perhaps you may have better luck."

"I hope so," replied Dick gently. "I will make some inquiries. What is your son's name?"

"He was christened William, but his friends in the army called him Corporal Bill."

"How would Major Webster know him?"

"Oh, easily enough. I have his picture."

The veteran drew a faded photograph from his pocket, and held the card so that Dick could see it. "That's him," said the old man proudly. The young millionaire saw the photograph of a youthful soldier in uniform.

"Your son would be much older than that now; wouldn't he, Captain Handlee?"

"Yes, I suppose so. I think he must have been injured in some way, and forgotten his name. Otherwise he would have written to me. But I know another way in which you could recognize him."

"How?"

"He was the best shot in his company. He

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28 was a sharp-shooter, and one of the finest. So if you can get track of a soldier, who is a good shot, that may be my son. Corporal Bill. Will you try?"

"I will, Captain, I'll do my best."

"God bless you," said the veteran fervently. "And now I'll leave you. I'd let you take this photograph, only it's—it's all I have to remember—my son by," and his voice choked.

"I don't believe I'll need that," answered Dick. "I'll speak to Major Webster, and see what I can do."

The old soldier, murmuring his thanks, left the house.

"Well," mused Dick, as he went to his room, "I'll soon be at Kentfield. It'll be lonesome, at first, I expect, but the cadets will soon arrive. And I'll try to find the captain's son.

"I wonder how I'll make out with the cadets? I don't see why I should have any trouble making friends, or becoming popular, no matter if I am a millionaire, and the son of one. Money ought not to make such a difference. Still, as dad says, I may find it a handicap."

He looked around the room where he had spent so many pleasant hours. It was an ideal boy's apartment, with everything the most exacting youth could desire.

"I think I'll make out all right," Dick mused on. "But if worst comes to worst, I have a plan up my sleeve which I think will work," His eyes

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Rh sparkled, and it was evident that he had just thought of some scheme. "That ought to do it," he said, speaking half aloud. "If I can't win any other way, I'll try that."

"Well, Dick," remarked his father, the next morning, "I suppose you are all ready to go to Kentfield?"

"Yes. I've got everything packed. What will be your address on the other side?"

"Oh, yes, I must leave you that. Here it is. You can forward me letters in care of my London bankers, and they will see that I get them. I may have to put in some time on the continent. By the way, Dick, I hear that CatpainCaptain [sic] Handlee called to see you last night."

"Yes, he wants me to help him locate his missing son," and Dick told his father of the interview with the old soldier.

"Poor man," remarked Mr. Hamilton, shaking his head, "I fear there is little hope for him, I once aided him in making some inquiries, but they came to nothing."

"Do you know him?"

"Oh, yes, I have often aided him, and I would do more for him, but he is too proud to accept charity. He is rather odd at times, and does not remain at any employment long, or I could give him a good place. His whole mind is set on finding his son. If the missing corporal could be located it would be the making of Captain Handlee, for he would settle down then."

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30 "I don't suppose I can help him."

"No, I'm afraid not. Still, do all you can. It is barely possible that Major Webster, or some of the officers who are stationed at Kentfield, may be able to put you on the track, but I doubt it. Well, I think I'll have to go down to the bank now. I'll see you to-night, and say good-bye in the morning."

Not long after Mr. Hamilton had left, and while Dick was in his room, packing some of his belongings, a maid who was new in the house came to inform him that a visitor was in the library.

"Who is it?" he asked. "I don't know, but it's someone. Master Dick, who your dog doesn't like, for he's growling something fierce."

"I'll come down," said the young millionaire, and he hurried to the library. As he entered a tall, thin man, with a curious little bunch of whiskers on his chin, arose.

"Well, I must say, Nephew Richard," he began, in a rasping voice, "that this is a nice reception for me. Your horrible beast nearly bit me. The house is no place for dogs."

"I'm sorry that Grit annoyed you. Uncle Ezra," said Dick as he recognized the miserly man whom he had once visited.

"Hum!" grunted the old man. "If I hadn't stood on a chair he would have bit me, and then

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Rh I'd get hydrophobia, and die. Your father would have had to pay damages, too."

"I'm glad no such thing as that happened, Uncle Ezra."

"Hum! Where's your father?"

"Down to the bank. I can telephone, and let him know that you are here."

"It isn't necessary. No need of wearing out the wires that way. I can wait. I hear he has some foolish notion of sending you to a military school."

"I am going to a military academy, Uncle Ezra, in accordance with my mother's wishes."

"Stuff and nonsense! A wicked waste of money! The ordinary schools were good enough for me, and they ought to be good enough for you. It's a sinful waste of money. Mortimer Hamilton ought to be ashamed of himself. The money ought to go to the heathen. It's foolish."

"My father doesn't think so," replied Dick as quietly as he could, though he was fast becoming angry at the dictatorial tone of his crabbed uncle.

"Hum! Much he knows about it! The idea of putting such ideas into boys' heads as fighting and killing. Hu!"

"But it might be useful in case of war."

"Stuff and nonsense! It's positively wicked, I tell you. I've come to remonstrate with Mortimer about it. If he has to go to Europe, which is another waste of money, he could leave you with me. I'd bring you up in the way you should

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32 go. There's no nonsense about me, nor my wife, either. If your father consents to having you come to my place, you'll learn more than you would at any military academy. Stuff and nonsense! Don't talk to me! I know!"

Dick could not repress a shudder as he thought of his uncle's gloomy home in Dankville, a house amid a clump of fir trees, so dark, so quiet and so lonesome that it reminded him of a vault in the cemetery.

"I think my father has made up his mind to send me to the military academy," said the boy.

"Well, perhaps I can make him change his mind. He doesn't know what's good for boys."

How Uncle Ezra Larabee could understand what lads needed, never having had any sons of his own, was more than Dick could fathom, but he said nothing.

"I'll wait and see your father," went on the crabbed man.

"I can get my automobile and take you to the bank," suggested Dick.

"No, you might burst a tire, and that would cost something to fix."

Dick could hardly repress a smile at the idea of a possible injured tire standing in the way of an auto ride.

"What's that girl walking back and forth so much for in the next room?" asked Uncle Ezra suddenly.

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Rh "That's the maid, clearing away the breakfast things."

"Hum! She'll wear the carpet out," commented the old man. "I must speak to Mortimer about it. I think I'll caution her now."

He rose, to do this, but accidentally stepped on one of Grit's legs, as the animal was reposing under a chair, where Dick had sent him to get him out of the way. The dog let out a howl, and then a savage growl, and made for the man he felt had purposely injured him.

"Hold him! Catch him!" cried Uncle Ezra, as he sprang away. "Hold him, Nephew Richard!"

"Grit!" called Dick. "Come here!"

But the dog refused to mind. Growling and snarling, he ran after Uncle Ezra. The latter did not stop to speak to the maid about wearing out the carpet. Instead he kept on to the front hall, and to the entrance door, which was, fortunately, open. Down the steps, three at a time, jumped Mr. Larabee, the dog close behind him.

But, by this time Dick had caught up to his pet, and grasped him by the collar.

"Grit! Aren't you ashamed of yourself?" he asked, but he could hardly keep from smiling, while, as for Grit, he nearly wagged off his stump of a tail, so glad was he at having routed Uncle Ezra.

"I'll go down and see your father at the bank!" cried the excited man, turning when he was safely on the sidewalk. "The idea of having a

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34 savage beast like that in the house. I'll see Mortimer and make him change his plans. And I tell you one thing, Nephew Richard, if you come to live with me you'll have to get rid of that bulldog," and, angrily shaking his head, Uncle Ezra tramped down the street, walking slowly to save shoe leather, though he was a very rich man.

"I hope dad doesn't allow himself to be influenced by Uncle Ezra," thought Dick, as he went back into the house with the dog. "We never could stand it at Dankville; could we, Grit?" And the animal whined as if he understood.

title: Page:Dick Hamilton's Cadet Days.djvu/46


text: Dick Hamilton's Cadet Days/Chapter 3

title: Dick Hamilton's Cadet Days/Chapter 3


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


text: Dictionary of National Biography, 1885-1900/Chalmers, Patrick


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


text: Dictionary of National Biography, 1885-1900/Chalmers, W. A.


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


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


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


text: Dictionary of National Biography, 1885-1900/Chaloner, —


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


text: Dictionary of National Biography, 1885-1900/Chaloner, Thomas (1521-1565)


text:
Executive Order 13612

By the authority vested in me as President by the Constitution and the laws of the United States of America, including the Federal Vacancies Reform Act of 1998, as amended, 5 U.S.C. 3345 et seq. (the “Act”), it is hereby ordered that:

Barack Obama The White House, May 21, 2012. [FR Doc. 2012–12881 Filed 5–23–12; 11:15 am] Billing Code 3195–F2–P

title: Executive Order 13612


text:
Executive Order 13613

By the authority vested in me as President by the Constitution and the laws of the United States of America, including the Federal Vacancies Reform Act of 1998, as amended, 5 U.S.C. 3345 et seq. (the “Act”), it is hereby ordered that:

Barack Obama The White House, May 21, 2012. [FR Doc. 2012–12882 Filed 5–23–12; 11:15 am] Billing Code 3195–F2–P

title: Executive Order 13613


text:
Executive Order 13614

By the authority vested in me as President by the Constitution and the laws of the United States of America, including the Federal Vacancies Reform Act of 1998, as amended, 5 U.S.C. 3345 et seq. (the “Act”), it is hereby ordered that:

Barack Obama The White House, May 21, 2012. [FR Doc. 2012–12883 Filed 5–23–12; 11:15 am] Billing Code 3195–F2–P

title: Executive Order 13614


text:
Executive Order 13615

By the authority vested in me as President by the Constitution and the laws of the United States of America, including the Federal Vacancies Reform Act of 1998, as amended, 5 U.S.C. 3345 et seq. (the “Act”), it is hereby ordered that:

Barack Obama The White House, May 21, 2012. [FR Doc. 2012–12889 Filed 5–23–12; 11:15 am] Billing Code 3195–F2–P

title: Executive Order 13615


text:
Page:Dictionary of spoken Russian (1945).djvu/481

 рубль (-бля M) ruble.

ругать (/pct: вы-, ругнуть/) to blame. Нечего других ругать, когда сам виноват. Why blame others when you're the guilty one? • to scold. Она его ругательски ругала. She was scolding him for all she was worth.

ругнуть (pct of ругать) to bawl out. Я не удержался и ругнул его. I couldn't restrain myself and bawled him out.

руда (P руды) ore. □ железная руда iron ore. марганцевая руда manganese ore.

рудник (-а) mine. Мы поехали осматривать медные рудники. We went to see the copper mines.

ружьё (P ружья, -жей, -жьям) rifle, gun.

рука (a руку, P руки, рук, рукам) hand. Они пожали друг другу руки. They shook hands. — И я к этому делу руку приложил. I had a hand in this too. — Он здесь правая рука начальника. He's the chief's right-hand man. — Вы должны взять себя в руки. You've got to take yourself in hand. — *Пусть они только попадутся нам в руки! God help them if we ever lay our hands on them! — *Он вернулся с пустыми руками. He came back empty-handed. — Он решил взять дело в свой руки. He decided to take the matter into his own hands. • arm. Она держала ребёнка на руках. She held the child in her arms. — Можно взять вас под руку? May I take your arm? □ *Что же вы сидите сложа руки? Why do you sit around doing nothing? • *Они работают не покладая рук. They work their heads off. • *Его здесь на руках носят. They make a big fuss over him here. • *У меня на него давно руки чешутся. I've had a yen to hit him for a long time now. • *Без вас — я, как без рук! I'm lost without you. • *После этого лекарства боль как рукой сняло. This medicine took all the pain away. • *У меня сегодня всё из рук валится. I'm all thumbs today. • Теперь они всецело в наших руках. Now they're completely in our power. • *Это отсюда — рукой подать. It's a stone's throw from here. • *Это дело его рук. That's his handiwork. • *Это мне на руку. This fits right in with my plans. • Нам не хватает рабочих рук. We're short-handed.

рукав (-а, P -а, -ов) sleeve. У меня рукаве на пиджаке протёрлись. The sleeves of my jacket are worn through. • branch. У устья река разделяется на рукава. At its mouth the river divides into branches. □ пожарный рукав fire hose. спустя рукава to have a careless attitude. Он относится к делу спустя рукава. He's got a careless attitude toward his job.

руководитель (M) head. Об этом вам лучше поговорить с руководителем отдела. It would be better for you to talk this over with the head of the section. • leader. Кто будет руководителем экскурсии? Who will be the leader of the excursion?

руководить (-вожу, -водит) to conduct. Кто руководит у вас практическими занятиями? Who's conducting the practice class? • to lead. Бригада, которой она руководила, считалась образцовой. The brigade which she led was considered a model organization. • to guide. Он руководит чтением своих учеников. He guides his pupils reading. • to manage. Он фактически руководит цехом. He actually manages the shop.

руководство management. Ему поручено руководство всей мастерской. He's responsible for the management of the entire shop. • supervision. Она взяла на себя руководство детской площадкой. She took over the supervision of the playground. • guidance. Решение центра было сообщено нам для руководства. The decision of the central administration was sent on to us for our guidance. • leaders. Новое руководство оказалось вполне на высоте. The new leaders rose to the occasion. • textbook. Есть у вас руководство по органической химии? Do you have an organic chemistry textbook?

руковожу See руководить.

рукопись (/P -си, -сей or -сёй/F) manuscript.

руль (-ла М) wheel. Кто был за рулём, когда произошла катастрофа? Who was at the wheel when the accident occurred?

русло (P русла) bed. Эта река уже два раза меняла русло. This river has already changed its bed twice. • channel. Наконец наша жизнь вошла в нормальное русло. At last our life runs in normal channels.

русская (AF) Russian.

русские (AP) Russians.

русский Russian. Он — американец русского происхождения. He's an American of Russian descent. — Вы давно начали изучать русский язык? Did you start studying Russian a long time ago? — Здесь почти во всех домах есть русская печь. There's a "Russian stove" in almost every house here. (Built-in oven often found in Russian homes.) — Он всегда ходит в русской рубахе. He always wears a Russian blouse. — Русским языком вам говорю: нет у меня денег. I'm telling you in plain Russian I have no money. □ по-русски Russian. Я не говорю по-русски. I don't speak Russian.

русский (AM) Russian. Он русский? Я не знал. He's a Russian? I didn't know.

русый light brown. У неё русые волосы. She has light brown hair.

ручей (-чья) brook. Мы напились води из ручья. We drank some water from the brook. • stream. Дождь уже прошёл, но по мостовым ещё текли ручьи. The rain stopped, but there were streams of water on the pavement. □ *Провожая его, она плакала в три ручья. The tears streamed down her face when she saw him off. • Кровь ручьём брызнула из раны. The blood streamed out of the wound.

ручка doorknob. Попробуйте повернуть ручку, может быть, дверь и не заперта. Try to turn the doorknob; maybe the door isn't locked. • handle. Боюсь, ручка у чемодана не прочная. I'm afraid the handle on the suitcase isn't strong enough. — Ну и чайник! Без носа, без ручки. What a teapot! It doesn't have a spout or a handle. • penholder. Ручка у меня есть, но перо в ней плохое. I have a penholder, but the penpoint is bad. • little hand. Уберите мальчика от самовара, а то он себе ручки обожжёт. Take this boy away from the samovar. He'll burn his little hands.

ручной handmade. Эта вышивка ручной работы. This embroidery is handmade. • hand. Он перевёз наши вещи на ручной тележке. He moved our things in a hand cart. • tame. Не бойтесь, этот медведь ручной. Don't be afraid, this bear is tame.


text:
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 □ ручная швейная машина hand-operated sewing machine. ручной багаж handbags. У меня только ручной багаж. I've only got handbags with me. ручные часа wrist watch. □ У нас ручная телефонная станция. We have a manually operated telephone system.

рыба fish. У нас сегодня к ужину жареная рыба. We have fried fish for supper tonight. □ *Он здесь, как рыба в воде. He feels free and easy here.

рыбак (-а) fisherman.

рыжий (sh -жа) rust-colored. Зачем вы купили рыжее пальто? Why did you buy that rust-colored coat? • red-headed. Эту рыжую девочку в школе совсем задразнили. They kidded the life out of that redheaded girl at school.

рынок (-нка) market. Пойдём на колхозный рынок за огурцами. Let's go to the kolkhoz market and get some cucumbers. — Наш завод работает только на местный рынок. Our factory works for the local market only. — Прекратите шум! Это учреждение, а не рынок. Stop that racket! It's an office, and not a market.

рыть (рою, роет) to dig. У нас роют колодец. They're digging a well at our place. — Как трудно рыть эту каменистую землю! How difficult it is to dig this rocky ground!

рычаг (-а) lever.

рюмка wine glass. Вы вымыли рюмки? Did you wash the wine glasses? □ Выпьем рюмку водки! Let's have a shot of vodka!

ряд (P -а/g -у; в ряду, на ряду/) row. Они сидят во втором ряду. They're sitting in the second row. • line. Перед театром стоял ряд машин. A line of cars stood in front of the theater. • file. Демонстранты шли стройными рядами. The demonstrators marched in straight files. • number. Я предпринял это решение по целому ряду причин. I arrived at this decision for a number of reasons. — В ряде учреждений уже введена карточная система регистрации. We have a card-filing system in a number of offices. □ из ряда вон выходящий extraordinary. Это из ряда вон выходящее событие. This is an extraordinary event. □ Мы его охотно приняли в наши ряды. We willingly took him in. • И в школе и на работе он всегда был в первых рядах. At school as well as at work he was always among the best.

рядовой ordinary. Он рядовой работник. He's an ordinary worker.

рядовой (AM) private. Он начал службу в армии рядовым. He started in the army as a private.

рядом (/is of ряд/) next to each other. Сядем рядом. Let's sit next to each other. • next to. Кто это стоит рядом с вашим братом? Who's standing next to your brother? • close by. Это совсем рядом. It's right close by. • alongside. Они живут рядом с нами. They live alongside of us. □ сплошь да рядом every day. Такие вещи случаются сплошь да рядом. Such things happen every day.

С
с (/with a, g, and i/) off. Вы можете снять с полки эту коробку? Can you get this box off the shelf? — Их дом с правой стороны от дороги. Their house is off the road to the right. • from. Он поздно возвращается с завода. He comes home late from the factory. — Эти яблоки упали с дерева. These apples fell from the tree. — Принесите мне, пожалуйста, старый чемодан с чердака. Please bring me the old suitcase from the attic. — Первым делом я читал известия с фронта. First of all, I read the news from the front. — С пятого этажа видна вся площадь. The whole square can be seen from the fifth floor. — Он судит об этом с практической точки зрения. He approaches the matter from the practical point of view. — Что с него возьмёшь! What can you expect from a guy like that! — Это перевод с английского. It's a translation from the English. — Привет с Кавказа! Regards from the Caucasus. • of. Есть у вас сдача с червонца? Have you got change of a chervonetz? • about. Я пробуду там с неделю. I'll stay there about a week. • and. В этом мешочке изюм с орехами. There are raisins and nuts in this bag. • on. Я приехал с последним поездом. I arrived on the last train. — Поздравляю вас с успехом. I congratulate you on your success. • per. Я не знаю точно, сколько пшеницы они собирают с гектара. I don't know exactly how much wheat they raise per hectare. • since. Я с утра ничего не ел. I haven't eaten anything since morning. — Я с детства говорю по-английски. I've spoken English since I was a child. • to. Когда это с ним случилось? When did it happen to him? — Вы должны с ним об этом поговорить. You ought to talk to him about it. • with. С моим больным коленом мне трудно спускаться с лестницы. It's hard for me to go down the stairs with my sore knee. — Я начну с маленького предисловия. I'll start with a short introduction. — Можно мне пойти с вами? Can I go with you? — Пойдите с носильщиком в багажное отделение. Go to the baggage room with the porter. — С ним ничего не поделаешь! You can't do a thing with him. — Что с вами? What's the matter with you? — У него, что-то с почками неладно. Something is wrong with his kidneys. — Я с вами не согласен. I don't agree with you. — "Хотите квасу?" "С удовольствием". "Do you want some kvass?" "With pleasure." — Дайте ему чаю с ромом. Give him some tea with rum. — Они явились с чемоданами и пакетами. They arrived with suitcases and packages. — Я взял эту книгу с его согласия. I took the book with his permission. □ Она с каждым днём хорошеет. She gets more beautiful every day. • С одной стороны, мне хочется поехать теперь; с другой стороны, лучше было бы подождать отпуска. On the one hand, I'd like to go now; on the other hand, it would be better to wait for my vacation. • "Сколько с мена"? "С вас пять рублей". "How much do I owe you?" "You owe five rubles." • Пройдите с чёрного хода. Use the back entrance. • Шум с улицы сюда не доносится. We don't hear the street noise here. • Берите пример с него. Why don't you follow his example? • Я


text: Dictionary of National Biography, 1885-1900/Jamieson, John (1759-1838)