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 YERING

Mr. Lemuel Bolden and I rode to Yering from Heidelberg, about the year 1845, to pay a promised visit to Mr. William Ryrie, the Upper Yarra road and the place of our destination presented a different appearance.

We forded the Yarra below Mr. D. C. M'Arthur's orchard, and crossing a heavily-timbered river-flat, with deep reed-fringed lagoons, debouched on the up-river road. This particular locality was well known to me, inasmuch as, being formerly in our pastoral possession, it had constituted a species of "chase" in my early sporting days. The only denizens of that period were an occasional pair of sawyers, generally "Derwenters," as the Tasmanian expirees were called, thither attracted by the unusual size and straightness of the timber which grew in the flats and "bends" of the winding Yarra.

Owing to the sinuous shape of the lagoons on the south side of the river, coupled with the dense nature of the thickets, it was not an easy matter for a stranger to find his way through the maze. It

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29 the Sanhedrim appointing special religious services for their benefit, and their "drivers" officiating at " instruction." Mean while, what became of the sturdy handmaids left at home? What hindered them from marching off in a body? Perhaps the Israelilish matrons stood sentry in rotation round the kitchens, while the young ladies scoured the country, as mounted rangers, picking up stragglers by day, and patrolled the streets, keeping a sharp look-out at night.

IV. Their continuance in Jewish families depended upon the performance of various rites necessarily.

Suppose the servants from the heathen had upon entering Jewish families, refused circumcision; if slaves, how simple the process of emancipation! Their refusal did the job. Or, suppose they had refused to attend the annual feasts, or had eaten unleavened bread during the Passover, or compounded the ingredients of the anointing oil, they would have been "cut off from the people;" excommunicated.

V. We infer the voluntariness of the servants of the Patriarchs from the impossibility of their having been held against their wills. Abraham's servants are an illustration. At one time he had three hundred and eighteen young men "born in his house," and many more not born in his house. His servants of all ages, were probably. How Abraham and Sarah contrived to hold fast so many thousand servants against their wills, we are left quite in the dark. The most natural supposition is that the Patriarch and his wife took turns in surrounding them! The neighboring tribes, instead of constituting a picket guard to hem in his servants, would have been far more likely to sweep them and him into captivity, as they did Lot and his household. Besides, there was neither "Constitution" nor "compact," to send back Abrahams'sAbraham's [sic] fugitives, nor a truckling police to pounce upon them, nor gentleman-kidnappers, suing for his patronage, volunteering to howl on their track, boasting their blood-hound scent, and pledging their "honor" to hunt down and "deliver up," provided they had a description of the "flesh-marks," and were suitably stimulated by pieces of silver. Abraham seems also to have been sadly deficient in all the auxiliaries of family government, such as stocks, hand-cuffs, foot-chains, yokes, gags, and thumb-screws. His destitution of these patriarchal indispensables is the more afflicting, since he faithfully trained "his household to do justice and judgment," though so deplorably destitute of the needful aids.

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


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38 appears as a solid gem; electricity is the force that welds the ten billion suns into that solid.

Ever since human life began to be civilised men have been trying to harness the various forms of force. The winds, falling water, steam, have all in turn played their part, and are still used in some places and for some purpose. I have no need to show how each of these are merely protean forms of the same face.

For several thousands of years we used these as our motive powers, and our world grew civilised and populous during this period. For some hundreds of years in the latter part of this time we used electricity. First it was a plaything of scientists, and then it began to he used as a messenger over the lands and under the seas. It was not long before we found that it could be made to carry and record sounds, and he would let us hear the voices of the long since departed. At this time it came into use as an illuminator, and the world became brilliant with the electric light.

Invention succeeded invention until steam was superseded as a motive power, and electricity had taken its place on sea and on land. To provide electricity winds, tides, falling waters and melting snows were all laid under contribution, and force was often carried by wire and used hundreds of miles from where it was generated. On the great plains where water had but little fall, and where the winds could not be relied upon, steam was used to generate electric force in great dynamos. This tended to rapidly use up all our combustible minerals, all surface combustibles having been used up long before. Peat, brown coal, lignite, oil shale, hard coal, bitumen, and such soft limestone as would burn with other substances but not alone, got used up in turn, and our vast population of three thousand millions of people were brought face to face with one of the greatest problems that ever a mass of human beings were called upon to solve, viz., how to generate heat to cook their food and keep themselves alive on the surface of a cool planet without the aid of combustible materials.

A great inventor found out the method of releasing electrical force in slower vibrations, so that heat instead of light was produced; but at first there was little gain in this transaction, for the electricity itself had frequently to be produced by steam power. The gain was more apparent when wind and water were utilised. Millions of people felt relief when they could make their light into a fire hot enough to cook with, or into a nonradient warmth that made the winter temperature of their rooms something like pleasant.

There were still great districts in the north and south where neither fuel nor water-power were available, and the inhabitants were put to sore straits. Those who could left their homes and spent the winter in tropical regions, but the whole population could not migrate. In some instances a community would take possession of a dry cavern, store it with provisions, and spend

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, and I could, of course, gain it unseen. Paddling or pulling it through the outer reed-brake, I ensconced myself at the edge of the clear water, waiting patiently until the unsuspecting birds sailed past. Once I remember getting two couple of black duck. An occasional goose, or even the lordly swan, found its way into my bag.

Once, as I had planned a day's shooting, I was startled by seeing a flock of ducks wheeling around, and finally making straight for the South Pole, as if decided not to return for a year. Gazing angrily around to discern the cause of this untoward migration, I descried a man carefully got up in correct shooting rig emerge from the reeds. Half-paralysed by the audacity of the unknown—this was years before the free-selection discovery—I sat still in my saddle for one moment. Then, as the enormity of the offence—trespass on our run—rose before me, I dashed spurs into my horse and charged the offender.

"What's your name, and what do you mean by coming here to shoot and frighten the ducks?" I called out, stopping my frantic steed within a few feet of him. "Don't you know whose ground you're on?"

The unknown looked calmly at me with a rather amused countenance (I was about fourteen, and scarcely looked my age), and then said, "Who the devil are you?"

"My name's Boldrewood," I returned, "and this is our run, and no one has any right to come here and shoot or do anything else without my father's leave." "Gad! I thought it was the Lord of the Manor

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 naturally came to be, therefore, the happy hunting ground of my boyhood; many a grand day's sport and thrilling adventure did I have therein.

The largest lagoon was fringed with a wide border of reeds, growing in deep water. It had in the centre a clear lakelet or mere, upon the lonely waters of which disported the mountain duck, with his black and other congeners, the greater and lesser grebe; while among the reeds waded or flew the heron (Ardea australis), the sultana water-hen, a red-billed variety of the coot, the bittern, the landrail, and in the season an occasional flock of pied geese or black swans.

To approach the wild-fowl in the open mere was a work of difficulty, if not of danger, inasmuch as the water was too deep for wading, and the entanglement with weeds—which then cost more than one strong swimmer his life—was not out of the reckoning. I did once struggle to the verge of total exhaustion within the green meshes of one of these weed nets, in a lonely pool in which I had to swim for a black duck. The thought uppermost in my mind was that it would be such a time before I should be found, in case of—an accident which didn't come off. I used to circumvent my feathered friends in the horse-shoe lagoon by climbing a tree upon the slope which lay opposite. From this coign of vantage I could see the birds swimming in fancied security, and lay plans accordingly. In order to open fire with effect, I had caused to be conveyed a light canoe, which one of my sawyer friends had neatly scooped out for me, into the outer mere among the reeds. It was in waist-deep water—carefully

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text: Dictionary of National Biography, 1901 supplement/Demaus, Robert


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30 VI. We infer that servants were voluntary, as there is no instance of an Israelitish master a servant. Abraham had thousands of servants, but seems never to have sold one. Isaac "grew until he became very great," and had "great store of servants." Jacob's youth was spent in the family of Laban, where he lived a servant twenty-one years. Afterward he had a large number of servants. Joseph sent for Jacob to come into Egypt, "thou and thy children, and thy children's children, and thy flocks and thy herds, and ." Jacob took his flocks and herds but no servants. Gen. xlv. 10; xlvii. 16. They doubtless, served under their own contracts, and when Jacob went into Egypt, they chose to stay in their own country. The government might sell thieves, if they had no property, until their services had made good the injury, and paid the legal fine. Ex. xxii. 3. But masters seem to have had no power to sell their servants. To give the master a right to sell his servant, would annihilate the servant's right of choice in his own disposal; but says the objector, "to give the master a right to buy a servant, equally annihilates the servant's right of choice." Answer. It is one thing to have a right to buy a man, and a different thing to have a right to buy him of another man.

Though servants were not bought of their masters, yet young females were bought of their fathers. But their purchase as servants was their betrothal as. Ex. xxi. 7, 8. "If a man sell his daughter to be a maid-servant, she shall not go out as the men-servants do. If she please not her master, he shall let her be redeemed."

VII. We infer that the Hebrew servant was voluntary in his service, because he was pre-eminently so  it. If, at the year of release, it was the servant's choice to remain with his master, the law required his ear to be bored by the judges of the land, thus making it impossible for him to be held against his will.


text: Dictionary of National Biography, 1901 supplement/Denison, George Anthony


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Rh the colder months of the winter out of the reach of frost and snow. Our planet as you are aware, is peculiarly rich in caverns, owing to shrinkage of its surface rocks.

In some regions, exposed to cold now and then, but not perpetually covered with snow nor exposed to frost, the milder portions of the temperate zones north and south free use was made of hand dynamos. When the housewife wanted a fire someone had to work vigorously in turning a wheel, the muscular force of a man being transformed into electrical force and released as fire. In these regions chemical electricity was used us a weak lighting power. Asses sometimes worked all day charging accumulators, and when a wind blew there were thousands of sails to catch it. In spite of all that could be done, however, human life could not be supported beyond the fiftieth parallels of latitude north and south. This caused an over crowding of the temperate and tropical regions, and made the struggle for existence very intense. The food-producing area became too small, and the means of sustaining life fully could only be gained by those of strong hand and superior brain. Millions of the weaker men and women had their lives shortened by semi-starvation, and millions more died of diseases caused by cold. The people lost, courage; the marriage rate decreased very much; the death rate increased continually; the birth rate decreased; and during a single century the population fell off to the extent of one-sixth, that is, at the end of the century we were fewer by five hundred millions than at the beginning. Going on at this rate we should soon have had a small population living in the equatorial regions, and no more. Although we have had a hundred happy and prosperous centuries since that doleful time, that century is still remembered as the 'Black Century.'

We now come to the greatest discovery ever made upon this planet.

It was made by accident.

Most of you know more or less of it, and we all benefit by it, and our posterity to the end of time will continue to do so.

You know that several of the caverns in the north go to a great depth, and that some of them extend scores of miles underground; that in some there are lakes and rivers and vast spaces in which the air is pure and never falls below a comfortable temperature.

In one of these somewhere about one hundred thousand people had prepared their winter abode. Bedding, warm clothing, food, and as many necessaries as could be transferred from the homes for a score of miles round had been carried into the silent depths of one of these great caves. The people, bound together by a common difficulty, made their burdens lighter by sharing them. The strong helped the weak; those who had plenty shared with the sick, the needy, and the aged. We had already reached a high stage of civilisation, and life generally had become altruistic. No one lived for self alone, or sought to profit by the loss of another.

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text: Dictionary of National Biography, 1901 supplement/Denman, George


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 at least! You're a smart youngster, but I don't know that there are any game laws in this country. What are you going to do with me for instance?"

The stranger turned out to be a guest at a neighbouring station. There were cattle stations in the vicinity in those days. Anyhow, we compromised matters and finished the day together.

Not far from the spot the late John Hunter Kerr, afterwards of Fernihurst, had a veritable cattle station. I attended one of the musters for a purpose. The cattle were in the yard, with various stock-riders and neighbours sitting around, preparatory to drafting, as I rode up, attended by a sable retainer driving a horse and cart.

What did I please to want? "I've come for our black J. B. bullock," said I. "He has been running with your cattle these two years, and I thought he would most likely come in with your muster."

"He is here sure enough, and in fine order, but how are you going to take him home? He always clears the yard when we begin to draft, and no stock-rider about here can drive him single-handed."

"I'll take him home fast enough," returned I, with colonial confidence, "if he'll stay in the yard long enough for me to shoot him."

"Oh, that's the idea," quoth Mr. Kerr. "Go to work; only don't miss him or drop any of my cattle." "No fear."

Old Harvey, an expatriated countryman of Cetewayo's, handed me my single-barrelled fowling-piece, a generally useful weapon, which had been loaded with ball for the occasion. I walked cautiously

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40 From the entrance of this cavern to the bottom of it was a steep descent of about twelve miles. Ropes and stairways had been provided in the difficult parts, but it still remained a toilsome task to go to the surface and back again. Women and children generally remained down about one hundred to one hundred and thirty days, according to the length and severity of the winter. A deep, clear stream in the bottom of the cave supplied water. Great care was taken so that the water should not become polluted. The supply of air was perfect.

Scarcely had the community got settled when they began to notice that their water was turbid at times, that it was sometimes warmer than common, and that some days there was no water to be had except what could be caught from the roof of some caverns that were too damp to be habitable. It was soon decided by those in authority to follow the water by boring, and the requisite machinery was quickly got to work.

The floor of the cave is five miles in vertical depth from the surface, so the people thought they could not have to go far before getting to water. In this they were disappointed. The bore was tubed for nearly two miles, and it was finally decided to work one more day and give up. How little the workers thought that the destiny of a world hung upon that decision. What would our race life have been by this time if those men had not decided to work one day more?

Barely had the machine begun to work on the morning of this last day when the great cave became a blaze of light brighter far than the day on the surface above the cave. What had happened? A crowd of people rushed towards the light from all sides. They met several coming from it; some of these were carrying wounded men. Close by the light were two objects that could only be viewed with a shudder. They were a pair of blackened cinders shrivelled up into half their original size. The electric fire that had leaped up the rod and tubes of the bore had rushed through these two bodies, and not only killed but cremated them before they had time to fall to the ground.

What about the water? There was none where that fire came from, but by some strange connexion of the two events, or perhaps by some coincidence, the stream began to flow again, and the lake filled up to its old level.

Two men were killed, one died next day, the rest recovered. The people in the cave had water in abundance, and a great light that changed its colors now and then but never diminished. And now the questions arose, what is the light? Whence comes it? Is it likely to be permanent?

A great electrician was sent for, and with him came a geologist and some other specialists. After a series of experiments they came to the conclusion that the outer flow of electricity, that which goes back to the southern electric pole, following lines not far below the surface of the planet, had been tapped, and that the light was electric. The flow from that source

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31 Yea more, his master was compelled to keep him, however much he might wish to get rid of him.

VIII. The method prescribed for procuring servants, was an appeal to their choice. The Israelites were commanded to offer them a suitable inducement, and then leave them to decide. They might neither seize them by force, nor frighten them by threats, nor wheedle them by false pretences, nor borrow them, nor beg them; but they were commanded to them; that is, they were to recognize the right of the individuals to dispose of their own services, and their right to refuse all offers, and thus oblige those who made them, to do their own work. Suppose all, with one accord, had refused to become servants, what provision did the Mosaic law make for such an emergency? .

IX. Various incidental expressions corroborate the idea that servants became such by their own contract. Job xli. 4, is an illustration, "Will he (Leviathan) make a with thee? wilt thou take him for a  forever?

X. The transaction which made the Egyptians the was voluntary throughout. See Gen. xlvii. 18—26. Of their own accord they came to Joseph and said, "We have not aught left but our bodies and our lands; buy us;" then in the 25th verse, "We will be servants to Pharaoh."

XI. We infer the voluntariness of servants, from the fact that Strangers did not become servants. Indeed, so far were they from becoming servants themselves, that they bought and held Jewish servants. Lev. xxv. 47.

XII. The sacrifices and offerings which were required to present, were to be made. Lev. i. 2, 3.

XIII. Mention is often made of persons becoming servants where they were manifestly and pre-eminently. As the Prophet Elisha. 1 Kings xix. 21; 2 Kings iii. 11. Elijah was his master. The word, translated master, is the same that is so rendered in almost every instance where masters are spoken of under the Mosaic and patriarchal systems. Moses was the servant of Jethro. Ex. iii. 1. Joshua was the servant of Moses. Num. xi. 28. Jacob was the servant of Laban. Gen. xxix. 18—27.


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 through the staring, wildish cattle, to the middle of the yard, where stood the big black bullock. He lowered his head, and began to paw the ground. I made a low bovine murmur, which I had found effective before; he raises his head and looks full at me for a second. The bullet crashes into the forehead "curl," and the huge savage lies prone—a quivering mass. Harvey promptly performs the necessary phlebotomy, and being dragged out of the yard, the black ox is skinned, quartered, and on his way to the beef-cask at Hartlands well within twenty minutes of his downfall.

Years after, when a full-fledged Riverina squatter, Mr. Kerr and I met in partibus. He at length recalled my name and locale, remarking, "Oh yes! remember now; you were the boy that shot the black bullock in my yard at South Yarra long ago."

Well, Mr. Bolden and I ride along the winding, gravelly bush road, over ranges that skirt and at times leave the course of the river wholly, not seeing a house or a soul, except Mr. Gardiner's dairy farm, for more than twenty miles. The country, in an agricultural and pastoral point of view, is as bad as can be. Thick—i.e. scrubby, poor in soil, scanty as to pasture, when all suddenly, as is so often the case in Australia, we come upon a "mountain park."

We cross a running creek by a bridge. We see a flock of sheep and a shepherd, the genuine "old hand " of the period. The slopes are gently rising towards the encircling highlands, the timber is pleasingly distributed, the soil, the pasture, has improved. We are in a new country. We have entered upon

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text: Dictionary of National Biography, 1901 supplement/Denman, Thomas (1805-1899)


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 Yering proper, a veritable oasis in this unredeemed stringy-bark desert.

How Mr. William Ryrie, in the year 1837 or 1838, brought his flocks and herds and general pioneer equipment straight across country from Arnprior in far Monaro in New South Wales, hitting precisely upon this tenantless lodge in the wilderness, will always be a marvel. It was one of the feats which the earlier explorers occasionally performed, showing their fitness for the heroic work of colonisation, wherein so many of them risked life and limb. With the great pastoral wild of Australia Felix lying virgin and unappropriated before him, Mr. Ryrie might easily have made a more profitable, a more expansive choice. But he could not have hit upon a more ideal spot for the founding of an estate and the formation of a homestead had he searched the continent.

Amid the variously-gathered outfit which accompanied the pastoral chief, as he led flocks, herds, and retainers through unknown wilds to the far promised land, happened to be some roots of the tree, the survival of which caused Noah so much uneasiness, and more or less humbled his descendants, before John Jameson and Co. took up the running with the now fashionable product of the harmless avena. A few grape vines reached the spot unharmed. Planted in the first orchard on the rich alluvial of the broad river-flat which fronted the cottage, they grew and flourished, so richly that the area devoted to the vine was soon enlarged. From such small beginning arose the vineyards of Yering and St. Hubert's. From those, again, Messrs. de Pury and others

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32

As the servants became and continued such of their own accord, it would be no small marvel if they chose to work without pay. Their becoming servants, pre-supposes compensation as a motive. That they were paid for their labor, we argue,

I. Because God rebuked in thunder, the sin of using the labor of others without wages. "Wo unto him that buildeth his house by unrighteousness, and his chambers by wrong;, and giveth him not for his work." Jer. xxii. 13. God here testifies that to use the service of others without wages is "unrighteousness," and pronounces his "wo" against the doer of the "wrong." The Hebrew word Reā, translated neighbor, does not mean one man, or class of men, in distinction from others, but any one with whom we have to do—all descriptions of persons, even those who prosecute us in lawsuits, and enemies while in the act of fighting us—"As when a man riseth against his and slayeth him." Deut. xxii. 26. "Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy hath put thee to shame." Prov. xxv. 8. "Thou shalt not bear false witness against thy ." Ex. xx. 16. If any man come presumptuously upon his to slay him with guile." Ex. xxi. 14, &c.

II. God testifies that in our duty to our fellow men, hang upon this command, "Thou shalt love thy neighbor as thyself." Our Savior, in giving this command, quoted verbatim one of the laws of the Mosaic system. Lev. xix. 18. In the 34th verse of the same chapter, Moses applies this law to the treatment of Strangers, "The stranger that dwelleth with you shall be unto you as one born among you, and ." If it be loving others as ourselves, to make them work for us without pay; to rob them of food and clothing also, would be a stronger illustration still of the law of love! Super-disinterested benevolence! And if it be doing unto others as we would have them do to us, to make them work for our own good alone, Paul should be called to order for his hard sayings against human nature, especially for that libellous matter in Eph. v. 29, "No man ever yet hated his own flesh, but nourisheth it and cherisheth it."


text: Dictionary of National Biography, 1901 supplement/Denton, William (1815-1888)


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33 III. As persons became servants from, we argue that they were compensated, since they frequently owned property, and sometimes a large amount. Ziba, the servant of Mephibosheth, gave David a princely present, "An hundred loaves of bread, and an hundred bunches of raisins, and an hundred of summer fruits, and a bottle of wine." 2 Sam. xvi. 1. The extent of his possessions can be inferred from the fact, that though the father of fifteen sons, he had twenty servants. In Lev. xxv .57—59, where a servant, reduced to poverty, sold himself, it is declared that he may be redeemed, either by his kindred, or by. Having been forced to sell himself from poverty, he must have acquired considerable property after he became a servant. If it had not been common for servants to acquire property over which they had the control, the servant of Elisha would hardly have ventured to take a large sum of money, (nearly $3000 ) from Naaman, 2 Kings v. 22, 23. As it was procured by deceit, he wished to conceal the means used in getting it; but if servants, could "own nothing, nor acquire any thing," to embark in such an enteprise would have been consummate stupidity. The fact of having in his possession two talents of silver, would of itself convict him of theft. But since it was common for servants to own


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 planted the wine-producing district which has now a European reputation.

Little of this, however, was apparent to my companion and myself, or we might have been entertaining royalty by this time—who knows?—carrying ourselves like other eminent and gilded colonists, envied by everybody and sneered at by our less fortunate compatriots. We rode steadily on, through hill and hollow, past plump cattle, not, however, showing quite so much white and roan as do the present herds; past a "manada" of mares and foals, from which ran out to challenge our steeds Clifton the Second, "with flying mane and arching crest." Finally we ride up to a neat weatherboard cottage, whence issues our kindly, warm-hearted host, breathing welcome and hospitality in every tone of his jolly voice. We were soon enjoying the change of sensation, which after a thirty-mile ride is of itself a luxury. With him as visitors were "Hobbie" Elliot, a well-known squatter of the period, and a stalwart younger brother just out from home.

The cottage, as I remember it then, was built upon a slight elevation overlooking a richly-grassed meadow, below which the Yarra, not much less wide and rapid than near Melbourne, ran its winding course. On the farther side of the river, looking eastward, was a purple-shadowed mountain, apparently, though not in reality, overhanging the stream. In the dimmer distance rose the vast snow-crowned range of the Australian Alps. We walked about after our afternoon meal, admiring the great growth of the trees in the garden, and the picturesque appearance of things generally.

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 On the next day we took a long ride, and, I well remember, crossed the river upon a primitive bridge, which enables me to say to this day that I have ridden across a river upon a single tree. It was even so. An enormous eucalyptus (E. amygdalina), growing upon the bank of the Yarra, had been felled or grubbed—I think the latter—so as to fall across the stream. Afterwards it had been adzed level—a hand-rail had been supplied. A quiet horse could therefore be easily led or ridden across to the other side, the width being an average of three feet.

We crossed that way, I know, next day, and had a look at the Heifer Station, as the trans-Yarra run was then called. It was a sort of Yering in miniature, not so open, and much smaller. To it, however, our host was compelled to retire, when (upon how many good fellows has the same fate fallen?) he made a compulsory sale to Paul de Castella and his partner, another Swiss gentleman. Fortunately for him, pastoral property rose in value prodigiously "after the gold," so that he was enabled to sell the heifer station for five times as much as he got for Yering.

However, "unconscious of our doom," we took a long and pleasant ride through ferny dales, and darksome woods where the giant eucalypti reared their heads to heaven. We watched the sparkling streamlets dash down their course from alpine heights, praised the cattle and horses, and returned with appetites of the most superior description. Our chief adventure was in crossing a water-laden flat, when Mr. Elliot, jun., raised his long legs high on his horse's sides to escape splashing. That

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text: Dictionary of National Biography, 1901 supplement/Dickson, James Robert


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 animal, being young and "touchy," immediately exhibited a fair imitation of that well-known Australian gambade known as "buck-jumping." For the honour of Scotia, however, our friend, new chum as he was, stuck to the pigskin, and was justly applauded at the end of the performance.

Live stock were cruelly low about that time—£1 a head for store bullocks, and so on. Fat cattle were never worth more than £3 each, often considerably under that modest price. The expense of stock-management bore hard upon receipts, particularly when the proprietor had not inherited the saving grace of "screwiness." Our host, gallant, generous, warm-hearted William Ryrie, was not in that line; far otherwise. As a matter of fact, Yering was sold to Messrs. de Castella and Co., within a year of our visit, for two or three thousand pounds—some such trifle, at any rate.

So Yering passed into the hands of another good fellow. Though "foreign," and not "to the manor born," he quickly demonstrated his ability to acquire the leading principles of stock-management. Of course, the gold came to his aid, causing the cattle he had purchased at £2 each to be worth £8 or £10, and in other ways making things easy for an enterprising pastoralist. Besides managing the herd satisfactorily, Mr. de Castella saw his way to developing the vineyard, enlarging it twenty or fifty fold, besides building cellars, wine-presses, and all the adjuncts of scientific vine-culture. He imported French or Swiss vignerons, and commenced to acquire that high reputation for "white and red Yering" Hermitage which remains unblemished to this day.

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 Years afterwards, when the tide of pastoral prosperity throughout the colonies was high and unwavering, I made another visit to the spot, under different circumstances and in far other company. A large party had been invited by Mr. and Mrs. de Castella to spend a week at Yering, when a picnic, a dance, and all sorts of al fresco entertainments were included in the programme.

We were to meet at Fairlie House, South Yarra, and the day being propitious, the gathering was successful; the cortège decidedly imposing. Charlie Lyon's four-in-hand drag led the way; Lloyd Jones's and Rawdon Greene's mail phaetons, with carriages and dog-carts, following in line—it was a small Derby day. The greater proportion of the ladies were accommodated in the vehicles. There were horsemen, too, of the party. The commissariat had been sent on at an early hour, accompanied by a German band, retained for the occasion, to a convenient halting place for luncheon. As we rattled along the broad, straight roads of Kew we saw hedges of roses, orchards in spring blossom, miles of villas and handsome houses, all the signs of a prosperous suburban population. How different from the signs of the past!

Early in the afternoon we sighted the dark-browed Titan on the hither side of which the homestead lay. Mending our pace, we entered a mile-long avenue, cleared with a bridegroom's munificence, as a fitting approach for so fair a bride, on the occasion of his marriage.

I don't think we danced that night—the fairer portion of the company being moderately travel-worn—but we made up for it on the succeeding

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text: Dictionary of National Biography, 1901 supplement/Dillon, Lucas


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34 property he might have it, and invest or use it, without attracting special attention, and that consideration alone would have been a strong motive to the act. His master, while rebuking him for using such means to get the money, not only does not take it from him, but seems to expect that he would invest it in real estate, and cattle, and would procure servants with it. 2 Kings v. 26. We find the servant of Saul having money, and relieving his master in an emergency. 1 Sam. ix. 8. Arza, the servant of Elah, was the owner of a house. That it was somewhat magnificent, would be a natural inference from it's being a resort of the king. 1 Kings xvi. 9. The case of the Gibeonites, who after becoming servants, still occupied their cities, and remained in many respects, a distinct people for centuries; and that of the 150,000 Canaanites, the servants of Solomon, who worked out their "tribute of bond-service" in levies, periodically relieving each other, are additional illustrations of independence in the acquisition and ownership of property.

IV. Heirship.—Servants frequently inherited their master's property; especially if he had no sons, or if they had dishonored the family. Eliezer, the servant of Abraham; Ziba, the servant of Mephibosheth, Jarha the servant of Sheshan, and the husbandmen who said of their master's son, "this is the, let us kill him, and the ," are illustrations; also Prov. xvii. 2—"A wise servant shall have rule over a son that causeth shame, and ." This passage gives servants precedence as heirs, even over the wives and daughters of their masters. Did masters hold by force, and plunder of earnings, a class of persons, from which, in frequent contingences, they selected both heirs for their property, and husbands for their daughters?

V. were required to present offerings and sacrifices. Deut. xvi. 15, 17. 2 Chron. xv. 9—11. Numb. ix. 13. Servants must have had permanently, the means of acquiring property to meet these expenditures.

VI. Those Hebrew servants who went out at the seventh year, were provided by law with a large stock of provisions and cattle. Deut. xv. 11—14. "Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy wine press, of that wherewith the Lord thy God hath blessed thee, thou shalt give him." If


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35 it be said that the servants from the Strangers did not receive a like bountiful supply, we answer, neither did the most honorable class of Israelitish servants, the free-holders; and for the same reason, they did not go out in the seventh year, but continued until the jubilee. If the fact that the Gentile servants did not receive such a gratuity proves that they were robbed of their earnings, it proves that the most valued class of Hebrew servants were robbed of theirs also; a conclusion too stubborn for even pro-slavery masticators, however unscrupulous.

VII. The servants were. In other words, they received compensation in advance. Having shown, under a previous head, that servants sold themselves, and of course received the compensation for themselves, except in cases where parents hired out the time of their children till they became of age, a mere reference to the fact is all that is required for the purposes of this argument.

VIII. We find masters at one time having a large number of servants, and afterwards none, without any intimation that they were sold. The wages of servants would enable them to set up in business for themselves. Jacob, after being Laban's servant for twenty-one years, became thus an independent herdsman, and was the master of many servants. Gen. xxx. 43, xxxii. 15. But all these servants had left him before he went down into Egypt, having doubtless acquired enough to commence business for themselves. Gen. xlv. 10, 11; xlvi. 1—7, 32.

IX. God's testimony to the character of Abraham. Gen. xviii. 19. "For I know him that he will command his children and his household after him, and they shall keep, ." God here testifies that Abraham taught his servants "the way of the Lord." What was the "way of the Lord" respecting the payment of wages where service was rendered? "Wo unto him that useth his neighbor's service !" Jer. xxii. 13. "Masters, give unto your servants that which is ." Col. iv. 1. "Render unto all their


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1922 Encyclopædia Britannica/Londonderry, Charles Stewart Vane-Tempest-Stewart, 6th Marquess of

LONDONDERRY, CHARLES STEWART VANE-TEMPEST-STEWART, (1852-1915), British Unionist politician (see ), was a prominent leader of the opposition to the Home Rule bill introduced by the Asquith Government in April 1912. He was one of the first Unionists to sign the Ulster covenant Sept. 28 1912, and subscribed largely to the funds accumulated by the Irish Unionists. Lord Londonderry was one of the largest coal-owners in the north of England, and by his energy and business capacity greatly increased the value of his property. He died at Wynyard Park, Stockton-on-Tees, Feb. 8 1915. Lord Londonderry married in 1875 Lady Theresa Chetwynd Talbot, elder daughter of the 19th Earl of Shrewsbury, who was well known for her philanthropic and political work and also as a brilliant hostess. During her residence in Ireland Lady Londonderry did much for the promotion of Irish industries, and in later life she completely identified herself with

her husband's activities on behalf of the Unionist cause. She died in London March 16 1919.

Their eldest son, , 7th Marquess of Londonderry (1878-), was born in London May 13 1878. He was educated at Eton, and afterwards entered the Royal Military College at Sandhurst. As Viscount Castlereagh he entered the House of Commons in 1906 as Unionist member for Maidstone. He served during the World War, and in 1915 succeeded his father as 7th marquess. He married in 1899 Edith, daughter of 1st Viscount Chaplin, who did much valuable work during the World War as the originator of the Women's Legion. She founded the corps of “Domestic Legionaries,” as an attempt to solve the problem of domestic service; and in 1917 was created D.B.E.


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1922 Encyclopædia Britannica/Long, John Davis

LONG, JOHN DAVIS (1838-1915), American lawyer and politician (see ), died at Hingham, Mass., Aug. 28 1915.


text: Dictionary of National Biography, 1901 supplement/Dillon, Peter


text:
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text: Template:Hymn/verses

title: Template:Hymn/verses


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1922 Encyclopædia Britannica/Long, Walter Hume Long, 1st Viscount

LONG, WALTER HUME LONG, (1854-), English statesman, born at Bath July 13 1854, was the eldest son of Richard Penruddocke Long, of Rood Ashton, Wilts., and Dolforgan, Montgomeryshire, and his wife, Charlotte, daughter of the Right Hon. W. W. Fitzwilliam Hume Dick. He was educated at Harrow and Christ Church, Oxford. Being the representative of an old county family with a tradition of Parliamentary service it was natural that he should contemplate a political career. He entered the House of Commons in 1880 as Conservative member for N. Wilts., and sat in every Parliament since till he was created a peer in May 1921, though he changed his constituency several times. The Reform Act of 1884 abolished his first constituency, so in 1885 he became member for the Devizes division of the county. From 1892 to 1900 he sat for W. Derby, Liverpool, from 1900-6 for S. Bristol, from 1906-10 for Dublin county, S., from 1910-18 for the Strand division, of London, and after 1918 for St. George's, Westminster. He early showed interest in, and knowledge of, questions of local administration, especially in country districts; and was accordingly appointed Parliamentary secretary of the Local Government Board in 1886. The industry, capacity and common sense which he showed in his six years' tenure of this office marked him out for promotion when his party returned to power. Accordingly in 1895 he became president of the Board of Agriculture, remaining for five years, and then for the five following years he was president of the Local Government Board. His administration at the Board of Agriculture was marked by the stamping out of hydrophobia through the strict enforcement of a muzzling order for dogs, and the tenacity and resolution which he showed in carrying his policy through, in the face of a violent agitation by many dog-owners and dog-lovers, raised him greatly in public esteem.

Hitherto Mr. Long, despite his administrative efficiency, had not counted for much in the main party struggle. But in March 1905 he emerged into the limelight, being chosen by Mr. Balfour to succeed Mr. Wyndham, after the latter's breach with Irish Unionism, as Chief Secretary for Ireland. He at once restored Unionist confidence by reducing the under-secretary, Sir Antony MacDonnell, afterwards Lord MacDonnell, to definite subordination to himself as the responsible minister, and by the firmness with which he proceeded to enforce the law and repress agrarian intimidation. At the same time he proclaimed that his policy was to redress legitimate grievances, and to give everybody justice and fair play. The impression which he produced in Ireland in the few months before Mr. Balfour's resignation was so considerable that he, an Englishman, was returned to Parliament in the general election of 1906 as member for the S. Dublin division. In the years of Opposition which followed he proved a vigorous opponent of Mr. Birrell's policy of laisser-faire in Ireland and of Mr. Lloyd George's proposals with regard to the land, and a more benevolent critic of the Government Old-Age Pension scheme and of Mr. Burns's administration at the Local Government Board. When Mr. Balfour, resigned the leadership of the Unionist party in Nov. 1911 he was the candidate of the more conservative branch of the party; but both he and Mr. Austen Chamberlain, his rival, agreed to

stand aside in favour of Mr. Bonar Law. In the years immediately following Mr. Long was not very prominent in Parliament, though he took his share in the determined opposition to the Home Rule bill. But he had the respect of all-parties, as the chief representative in public life of old-fashioned conservatism and the “agricultural interest.”

With the other Unionist leaders he joined the first Coalition Ministry in 1915, returning to his old post of president of the Local Government Board. In that capacity he carried bills for national registration for suspension of municipal elections, and for restriction of the raising of rent on small houses, and took a leading part in pressing upon the House the military service bills of 1916. In the second Coalition Ministry he was Secretary of State for the Colonies. He had been hitherto a decided opponent of woman suffrage, but he was converted by the services of women during the World War, and in 1917 he introduced in the House of Commons the Franchise bill, which became law in the following year, and under which women over 30 obtained the franchise. When Mr. Lloyd George reconstructed his Ministry in the beginning of 1919 Mr. Long became First Lord of the Admiralty and had the difficult task of supervising the reduction to a peace basis of the gigantic navy which had been built up during the war. He refused to be rushed into precipitate action either by the challenge of the United States and Japan, who both started large schemes of shipbuilding, or by the clamour of the enthusiasts for air-warfare who proclaimed that battleships had become useless, but announced in the Estimates of 1921 a moderate programme of four new battleships. For some years his health had been periodically unsatisfactory, and in the spring of 1921 he resigned office. Mr. Bonar Law's breakdown in health occurred immediately afterwards, and Mr. Long heartily supported the election of his old rival, Mr. Austen Chamberlain, to the leadership of the Unionist party in the House of Commons. A few months later he was raised to the House of Lords, amid general approval, as Viscount Long of Wraxall.

He had married in 1878 Lady Doreen Boyle, daughter of the 9th Earl of Cork and Orrery. His elder son, Brig.-Gen. Walter Long, C.M.G., D.S.O., served in the S. African War, and fell in action in France in Jan. 1917 at the head of his brigade.

 * (G. E. B.)


text: Dictionary of National Biography, 1901 supplement/Dillon, Robert (1500?-1580)


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1922 Encyclopædia Britannica/Loreburn, Robert Threshie Reid, 1st Earl

LOREBURN, ROBERT THRESHIE REID, (1846-), British lawyer and politician, was born at Corfu April 3 1846, and was educated at Cheltenham and Balliol College, Oxford, where he had a distinguished career, winning the Ireland scholarship in 1868. He was called to the bar in 1871, and in 1880 entered politics as Liberal member for Hereford. In 1882 he became a Q.C., and having in 1885 lost his seat at Hereford, was returned in 1886 for Dumfries Burghs, retaining the seat until 1905. In 1894 he was for a few months Solicitor-General and was knighted, and during 1894-5 was Attorney-General. From 1899 to 1906 he was counsel to the university of Oxford. On the formation of Sir Henry Campbell-Bannerman's Government in 1905, Sir Robert Reid became Lord Chancellor, and was raised to the peerage as Baron Loreburn. To him, while Chancellor, the passage of the Court of Criminal Appeal Act (1907) was largely due. In 1912 he resigned on grounds of health. Lord Loreburn was created an earl in July 1911. He published Capture at Sea (1913) and How the War Came (1919).


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 ones. Each day's programme had been marked out, and arrangements made in regal style. Some of us had sent on our favourite hacks; side-saddle and other horses were provided by the host in any quantity. Riding parties, picnics to fern gullies, to Mount Juliet, and other places of romantic interest, were successfully carried out. Races were improvised. Shooting parties, fishing excursions, kangaroo and opossum battues—everything which could impress the idea that life was one perpetual round of mirth and revelry—had been provided for.

As we sat at mid-day on the velvet green sward, by fern-fringed streamlets, under giant gums or the towering patriarchs of the mountain ash, while merry jest and sparkling repartee went round, ardent vow and rippling laughter, we might have been taken—apart from the costume—for an acted chapter out of "Boccaccio." When we came dashing in before sunset, the sound of our approach was like that of a cavalry troop, or the rolling hoof-thunder of marauding Apaches. The Germans were musicians of taste; to the "Morgen-blatter" and the "Tausend-und-eine Nachte" valses we danced until the Southern Cross was low in the sky, while as we watched the moon rise, flooding with silver radiance the sombre Alp, and shedding a passing gleam on the rippling river, all might well have passed for an enchanted revel, where mirth, moon, and music would disappear at the waving of a wand.

Years had rolled on since my first visit to the pioneer homestead. The cottage had disappeared, or was relegated to other purposes. In its place

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text: Dictionary of National Biography, 1901 supplement/Dillon, Robert (d.1597)


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 stood a mansion, replete with the appliances of modern country-house life. The vineyard covered acres of the slope, and the grapes were ripening upon thousands of trellised vines. The stables were filled with high-conditioned, high-priced animals, with grooms and helpers in proportion to their needs.

In the meadows below the house grazed hundreds of high-priced shorthorns, some hundreds of which had been purchased from me, Rolf, a few months previously, so that I had the exceptional privilege of drawing attention to the quality of my herd. Steeds of price were there that day. Diane and Crinoline, two peerless ladies' horses; Mr. de Castella's half-Arab carriage pair; Sir Andrew Clarke's roan Cornborough hackney, equally perfect in harness; Mr. Lyon's team of chestnuts, high bred and well matched, not to mention the swell bright chestnut mare "Carnation," for which the owner had refused eighty guineas from an Indian buyer.

The cool, capacious wine-cellars played their part on the occasion, being requisitioned for their choicest "cru." Soda was abundant, the weather warm, and the daily consumption of fluid must have been serious. When the "decamerone" expired, the guests, one and all, were ready to testify that never did mortals more deeply drink of Pleasure's chalice, never return to the prose of ordinary life with more sincere regret.

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 TALES OF A "TRAVELLER"

is a "horsey" sketch, possibly therefore unacceptable to the general reader. But any chronicle of my early days, connected as they were with the birth of a great city, would be incomplete without mention of the noble animal so dear to every youthful Australian.

Reared in an atmosphere redolent of the swift courser's triumphs, often compelled to entrust life and limb to the good horse's speed, care indeed requires to be taken that the southern Briton does not somewhat overvalue his fascinating dumb companion—overvalue him to the exclusion from his thoughts of art and science, literature and dogma — to the banishment of rational conversation, and a preference for unprofitable society. So thought an old family friend, Mr. Felton Mathew (he upon his blood bay "Glaucus," and I upon my Timor pony), as we rode towards Enmore from Sydney in old, old days. He testily exclaimed, "For Heaven's sake, Rolf, don't go on talking about horses everlastingly, or you'll grow up like those colonial lads that never

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1922 Encyclopædia Britannica/Lorimer, Sir Robert Stodart

LORIMER, SIR ROBERT STODART (1864-), Scottish architect, son of Prof. Lorimer of Edinburgh University, was born at Edinburgh Nov. 4 1864. After an education at the Edinburgh academy, and then at the university, Lorimer entered the office of Sir Rowand Anderson as a pupil, at the age of 21. Here he passed some four or five years, and after travelling in England for study he spent upwards of two years in the London office of G. F. Bodley, R.A. Under his guidance Lorimer's predilection for Gothic work fostered by subsequent travel abroad received the encouragement that fitted him for the church work which, later, played so large a part in his career. In 1893 he returned to Edinburgh to undertake the restoration of Earlshall, Lewchars and other commissions. This was the beginning

of a large series of additions and restorations he was called on to carry out—amongst them Dunderaw and Monzie castles and Pilkerro in Scotland; Lympne Castle, Kent; and Barton Hartshorne, Bucks. His domestic work, apart from restorations and alterations, included new houses at Ardinglar, Argyllshire, Cupar, Fife; Hallyburton; Brackenbrough in Cumberland, and St. Marnock's, co. Dublin. Throughout his restoration design there is evident a full acquaintance with, and feeling for, the methods and principles of the earlier builder, without too close and academic an adherence to them. A great opportunity was afforded him in 1909 in his design for the new chapel of the Knights of the Order of the Thistle, on the south side of St. Giles's cathedral, Edinburgh, the chief example of his skill and architectural ability. The large sum of money left by Lord Leven and Melville for the restoration of the chapel at Holyrood Palace it was found impossible to utilize for that purpose, and on its reversion to the estate his heir, with great generosity, devoted the amount to the building of a new chapel for the use of the Order, and for this Lorimer was appointed architect. This building, small but highly ornate and enriched with carefully conceived detail, gave him the opportunity of giving to Scotland a worthy modern example of ecclesiastical woodwork to add to its only existing specimens of any importance—the few stalls at Dunblane cathedral, and the woodwork in King's College, Aberdeen. It was in connexion with this fine work that, in 1911, he was knighted. He also designed a large number of churches, and fitted many others with screens, organ-cases, and choir-stalls. In 1920 he was elected Associate of the Royal Academy and in 1921 a member of the Scottish Academy.


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 have another idea in their heads." I winced under the rebuke, but accepted it, as became our relative ages. None the less did I bear in my secret breast that Arab-like love for horses and their belongings which marks the predestined son of the Waste here as duly as in Yemen or the Nejd.

How I longed for the day when I should have a station of my own, when I should have blood mares, colts and fillies, perhaps a horse in training, with all the gorgeous adjuncts of stud-proprietorship! The time came—the horses too—many a deeply joyous hour, many a thrill of hope and fear, many a wild ride and daring deed was mine

And now the time has passed. The good horses have trotted, and cantered, and galloped away from out my life; most of them from this fair earth altogether. Yet still, memory clings with curious fidelity to the equine friends of the good old time, indissolubly connected as they were with more important personages and events.

Among the earliest blood sires that the district around Melbourne boasted were "Clifton" and "Traveller"—both New South Wales bred horses, and destined to spend their last years in the same stud. Of this pair of thoroughbreds, Clifton, a son of Skeleton and Spaewife, both imported, was bred by the late Mr. Charles Smith, and named Clifton after his stud farm near Sydney. "Skeleton," a grey horse of high lineage, own brother to "Drone," and the property of the Marquis of Sligo, was imported by

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text: Dictionary of National Biography, 1901 supplement/Dimock, James Francis


text: Dictionary of National Biography, 1901 supplement/Dixon, George (1820-1898)


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1922 Encyclopædia Britannica/Los Angeles

LOS ANGELES, California (see ), increased in its population more than 80% in the period 1910-20, reaching 576,673, surpassing San Francisco, and changing from sixteenth to tenth place among the cities of the United States. The area of the city increased more than fourfold, being 365.67 sq. m. in 1920. In 1910 Hollywood (4.45 sq. m.), East Hollywood and Ivanhoe (11.11 sq. m.) were annexed, and in 1912 Arroyo Seco (6.9 sq. m.). In 1915 168 sq. m. of San Fernando Valley and 4 sq. m. of the Palm District was annexed. In 1910 there were 22 parks with 3,800 ac.; these had increased by 1920 to 25 parks with 4,100 acres. The playground department, established in 1911, maintained in 1920 12 playgrounds and 34 summer centres at a cost of $207,836. Three summer camps for family outings in the mountains were supported by the municipality. In 1910 builders' permits were granted for buildings valued at $21,684,100; in 1920 the value was $60,023,600. The museum of the Southwest Society of the Archaeological Institute of America began in 1912 its first group of buildings. A new museum was added by a building at Exposition Park.

Los Angeles has maintained its position as a winter resort. During 1910-20 it became predominantly an industrial rather than an agricultural centre, though agriculture, which had hitherto been its chief economic interest, continued to furnish a large share of the city's prosperity. In 1919 the value of all farm products in Los Angeles county was $426,045,843, an amount greater than that for any other county in the United States. The chief products were citrus fruits, valued at $80,140,000. There were 13,013 farms in 1920, against 7,919 in 1910.

(R. A. V.)


text: Author:Rolland A. Vandegrift

title: Author:Rolland A. Vandegrift


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1922 Encyclopædia Britannica/Louis

LOUIS [LUDWIG], Ex-King of Bavaria. (1845-1921), assumed the regency in succession to his father on Dec. 12 1912. In accordance with the bill passed by the Bavarian Diet he assumed the crown on Nov. 5 1913 (King Otto, who had been kept in confinement as a lunatic, died on Oct. 11 1916). On the afternoon of Nov. 7 1918, the King was taking a walk with his daughters in the Englischer Garten, unconscious of the fact that the Socialist demonstration organized by Eisner on the Theresienwiese was developing into a revolution. A plain man of the people met the King and said to him: “Get home as quickly as you can, your Majesty, things are not going well.” Later in the evening the monarch was informed by his ministers that the republic had been proclaimed. With the Queen and his daughters the King promptly left Munich in one of his motor-cars, the whole luggage consisting of a few handbags. The royal family resided first at Berchtesgaden, and afterwards at a castle assigned to them on the shores of the Chiem See. On Nov. 13 he formally signed his abdication, and relieved all Bavarian officials, officers and soldiers from their oath of allegiance. He died at Sarvar, Hungary, Oct. 17 1921.

title: 1922 Encyclopædia Britannica/Louis


text: Dictionary of National Biography, 1901 supplement/Dixon, Richard Watson


text:
User:Matthew (WMF)

My name is Matthew Roth. I work as the Global Communications Manager with the Wikimedia Foundation.

title: User:Matthew (WMF)


text:
Page:The Bible Against Slavery (Weld, 1838).djvu/38

36 ." Rom. xiii. 7. "The laborer is ." Luke x. 7. How did Abraham teach his servants to "do justice" to others? By doing injustice to them? Did he exhort them to "render to all their dues "by keeping back their own? Did he teach them that "the laborer was worthy of his hire" by robbing them of theirs? Did he beget in them a reverence for honesty by pilfering all their time and labor? Did he teach them "not to defraud" others "in any matter" by denying them "what was just and equal?" If each of Abraham's pupils under such a catechism did not become a very Aristides in justice, then illustrious examples, patriarchal dignity, and practical lessons, can make but slow headway against human perverseness!

X. Specific precepts of the Mosaic law enforcing general principles. Out of many, we select the following: (1.) "Thou shalt not muzzle the ox that treadeth out the corn," or literally, while he thresheth. Deut. xxv. 4. Here is a general principle applied to a familiar case. The ox representing all domestic animals. Isa. xxx. 24. A particular kind of service, all kinds; and a law requiring an abundant provision for the wants of an animal ministering to man in a certain way,—a general principle of treatment covering all times, modes, and instrumentalities of service. The object of the law was; not merely to enjoin tenderness towards brutes, but to inculcate the duty of rewarding those who serve us; and if such care be enjoined, by God, both for the ample sustenance and present enjoyment of a brute, what would be a meet return for the services of man?— with his varied wants, exalted nature and immortal destiny! Paul says expressly, that this principle lies at the bottom of the statute. 1 Cor. ix. 9, 10, "For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? Or saith he it altogether for sakes? that he that ploweth should plow in, and that he that thresheth in hope should be ." (2.) "If thy brother be waxen poor, and fallen in decay with thee, then thou shalt relieve him, that he may live with thee. Take thou no usury of him, or increase, but fear thy God. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase." Lev. xxv. 35—37. Now, we ask, by what process of pro-slavery legerdemain, this regulation can be made to harmonize with the doctrine of ? Did God declare the poor stranger entitled to, and in the same


text:
Author:Christabel Gertrude Marshall

Works

 * Ellen Terry

Translations

 * The Plays of Roswitha, by Hrotsvitha (1923)

title: Author:Christabel Gertrude Marshall


text:
Remarks by the President to the UN General Assembly

The White House Office of the Press Secretary

For Immediate Release September 25, 2012

Remarks by the President to the UN General Assembly

10:22 A.M. EDT

THE PRESIDENT: Mr. President, Mr. Secretary General, fellow delegates, ladies and gentleman:  I would like to begin today by telling you about an American named Chris Stevens.

Chris was born in a town called Grass Valley, California, the son of a lawyer and a musician. As a young man, Chris joined the Peace Corps, and taught English in Morocco. And he came to love and respect the people of North Africa and the Middle East. He would carry that commitment throughout his life. As a diplomat, he worked from Egypt to Syria, from Saudi Arabia to Libya. He was known for walking the streets of the cities where he worked -- tasting the local food, meeting as many people as he could, speaking Arabic, listening with a broad smile.

Chris went to Benghazi in the early days of the Libyan revolution, arriving on a cargo ship. As America’s representative, he helped the Libyan people as they coped with violent conflict, cared for the wounded, and crafted a vision for the future in which the rights of all Libyans would be respected. And after the revolution, he supported the birth of a new democracy, as Libyans held elections, and built new institutions, and began to move forward after decades of dictatorship.

Chris Stevens loved his work. He took pride in the country he served, and he saw dignity in the people that he met. And two weeks ago, he traveled to Benghazi to review plans to establish a new cultural center and modernize a hospital. That’s when America’s compound came under attack. Along with three of his colleagues, Chris was killed in the city that he helped to save. He was 52 years old.

I tell you this story because Chris Stevens embodied the best of America. Like his fellow Foreign Service officers, he built bridges across oceans and cultures, and was deeply invested in the international cooperation that the United Nations represents. He acted with humility, but he also stood up for a set of principles -- a belief that individuals should be free to determine their own destiny, and live with liberty, dignity, justice, and opportunity.

The attacks on the civilians in Benghazi were attacks on America. We are grateful for the assistance we received from the Libyan government and from the Libyan people. There should be no doubt that we will be relentless in tracking down the killers and bringing them to justice. And I also appreciate that in recent days, the leaders of other countries in the region -- including Egypt, Tunisia and Yemen -- have taken steps to secure our diplomatic facilities, and called for calm. And so have religious authorities around the globe.

But understand, the attacks of the last two weeks are not simply an assault on America. They are also an assault on the very ideals upon which the United Nations was founded -- the notion that people can resolve their differences peacefully; that diplomacy can take the place of war; that in an interdependent world, all of us have a stake in working towards greater opportunity and security for our citizens.

If we are serious about upholding these ideals, it will not be enough to put more guards in front of an embassy, or to put out statements of regret and wait for the outrage to pass. If we are serious about these ideals, we must speak honestly about the deeper causes of the crisis -- because we face a choice between the forces that would drive us apart and the hopes that we hold in common.

Today, we must reaffirm that our future will be determined by people like Chris Stevens -- and not by his killers. Today, we must declare that this violence and intolerance has no place among our United Nations.

It has been less than two years since a vendor in Tunisia set himself on fire to protest the oppressive corruption in his country, and sparked what became known as the Arab Spring. And since then, the world has been captivated by the transformation that’s taken place, and the United States has supported the forces of change.

We were inspired by the Tunisian protests that toppled a dictator, because we recognized our own beliefs in the aspiration of men and women who took to the streets.

We insisted on change in Egypt, because our support for democracy ultimately put us on the side of the people.

We supported a transition of leadership in Yemen, because the interests of the people were no longer being served by a corrupt status quo.

We intervened in Libya alongside a broad coalition, and with the mandate of the United Nations Security Council, because we had the ability to stop the slaughter of innocents, and because we believed that the aspirations of the people were more powerful than a tyrant.

And as we meet here, we again declare that the regime of Bashar al-Assad must come to an end so that the suffering of the Syrian people can stop and a new dawn can begin.

We have taken these positions because we believe that freedom and self-determination are not unique to one culture. These are not simply American values or Western values -- they are universal values. And even as there will be huge challenges to come with a transition to democracy, I am convinced that ultimately government of the people, by the people, and for the people is more likely to bring about the stability, prosperity, and individual opportunity that serve as a basis for peace in our world.

So let us remember that this is a season of progress. For the first time in decades, Tunisians, Egyptians and Libyans voted for new leaders in elections that were credible, competitive, and fair. This democratic spirit has not been restricted to the Arab world. Over the past year, we’ve seen peaceful transitions of power in Malawi and Senegal, and a new President in Somalia. In Burma, a President has freed political prisoners and opened a closed society, a courageous dissident has been elected to parliament, and people look forward to further reform. Around the globe, people are making their voices heard, insisting on their innate dignity, and the right to determine their future.

And yet the turmoil of recent weeks reminds us that the path to democracy does not end with the casting of a ballot. Nelson Mandela once said: "To be free is not merely to cast off one’s chains, but to live in a way that respects and enhances the freedom of others." (Applause.)

True democracy demands that citizens cannot be thrown in jail because of what they believe, and that businesses can be opened without paying a bribe. It depends on the freedom of citizens to speak their minds and assemble without fear, and on the rule of law and due process that guarantees the rights of all people.

In other words, true democracy -- real freedom -- is hard work. Those in power have to resist the temptation to crack down on dissidents. In hard economic times, countries must be tempted -- may be tempted to rally the people around perceived enemies, at home and abroad, rather than focusing on the painstaking work of reform.

Moreover, there will always be those that reject human progress -- dictators who cling to power, corrupt interests that depend on the status quo, and extremists who fan the flames of hate and division. From Northern Ireland to South Asia, from Africa to the Americas, from the Balkans to the Pacific Rim, we’ve witnessed convulsions that can accompany transitions to a new political order.

At time, the conflicts arise along the fault lines of race or tribe. And often they arise from the difficulties of reconciling tradition and faith with the diversity and interdependence of the modern world. In every country, there are those who find different religious beliefs threatening; in every culture, those who love freedom for themselves must ask themselves how much they’re willing to tolerate freedom for others.

That is what we saw play out in the last two weeks, as a crude and disgusting video sparked outrage throughout the Muslim world. Now, I have made it clear that the United States government had nothing to do with this video, and I believe its message must be rejected by all who respect our common humanity. It is an insult not only to Muslims, but to America as well -- for as the city outside these walls makes clear, we are a country that has welcomed people of every race and every faith. We are home to Muslims who worship across our country. We not only respect the freedom of religion, we have laws that protect individuals from being harmed because of how they look or what they believe. We understand why people take offense to this video because millions of our citizens are among them.

I know there are some who ask why we don’t just ban such a video. And the answer is enshrined in our laws: Our Constitution protects the right to practice free speech.

Here in the United States, countless publications provoke offense. Like me, the majority of Americans are Christian, and yet we do not ban blasphemy against our most sacred beliefs. As President of our country and Commander-in-Chief of our military, I accept that people are going to call me awful things every day -- (laughter) -- and I will always defend their right to do so. (Applause.)

Americans have fought and died around the globe to protect the right of all people to express their views, even views that we profoundly disagree with. We do not do so because we support hateful speech, but because our founders understood that without such protections, the capacity of each individual to express their own views and practice their own faith may be threatened. We do so because in a diverse society, efforts to restrict speech can quickly become a tool to silence critics and oppress minorities.

We do so because given the power of faith in our lives, and the passion that religious differences can inflame, the strongest weapon against hateful speech is not repression; it is more speech -- the voices of tolerance that rally against bigotry and blasphemy, and lift up the values of understanding and mutual respect.

Now, I know that not all countries in this body share this particular understanding of the protection of free speech. We recognize that. But in 2012, at a time when anyone with a cell phone can spread offensive views around the world with the click of a button, the notion that we can control the flow of information is obsolete. The question, then, is how do we respond?

And on this we must agree: There is no speech that justifies mindless violence. (Applause.) There are no words that excuse the killing of innocents. There's no video that justifies an attack on an embassy. There's no slander that provides an excuse for people to burn a restaurant in Lebanon, or destroy a school in Tunis, or cause death and destruction in Pakistan.

In this modern world with modern technologies, for us to respond in that way to hateful speech empowers any individual who engages in such speech to create chaos around the world. We empower the worst of us if that’s how we respond.

More broadly, the events of the last two weeks also speak to the need for all of us to honestly address the tensions between the West and the Arab world that is moving towards democracy.

Now, let me be clear: Just as we cannot solve every problem in the world, the United States has not and will not seek to dictate the outcome of democratic transitions abroad. We do not expect other nations to agree with us on every issue, nor do we assume that the violence of the past weeks or the hateful speech by some individuals represent the views of the overwhelming majority of Muslims, any more than the views of the people who produced this video represents those of Americans. However, I do believe that it is the obligation of all leaders in all countries to speak out forcefully against violence and extremism. (Applause.)

It is time to marginalize those who -- even when not directly resorting to violence -- use hatred of America, or the West, or Israel, as the central organizing principle of politics. For that only gives cover, and sometimes makes an excuse, for those who do resort to violence.

That brand of politics -- one that pits East against West, and South against North, Muslims against Christians and Hindu and Jews -- can’t deliver on the promise of freedom. To the youth, it offers only false hope. Burning an American flag does nothing to provide a child an education. Smashing apart a restaurant does not fill an empty stomach. Attacking an embassy won’t create a single job. That brand of politics only makes it harder to achieve what we must do together: educating our children, and creating the opportunities that they deserve; protecting human rights, and extending democracy’s promise.

Understand America will never retreat from the world. We will bring justice to those who harm our citizens and our friends, and we will stand with our allies. We are willing to partner with countries around the world to deepen ties of trade and investment, and science and technology, energy and development -- all efforts that can spark economic growth for all our people and stabilize democratic change.

But such efforts depend on a spirit of mutual interest and mutual respect. No government or company, no school or NGO will be confident working in a country where its people are endangered. For partnerships to be effective our citizens must be secure and our efforts must be welcomed.

A politics based only on anger -- one based on dividing the world between "us" and "them" -- not only sets back international cooperation, it ultimately undermines those who tolerate it. All of us have an interest in standing up to these forces.

Let us remember that Muslims have suffered the most at the hands of extremism. On the same day our civilians were killed in Benghazi, a Turkish police officer was murdered in Istanbul only days before his wedding; more than 10 Yemenis were killed in a car bomb in Sana’a; several Afghan children were mourned by their parents just days after they were killed by a suicide bomber in Kabul.

The impulse towards intolerance and violence may initially be focused on the West, but over time it cannot be contained. The same impulses toward extremism are used to justify war between Sunni and Shia, between tribes and clans. It leads not to strength and prosperity but to chaos. In less than two years, we have seen largely peaceful protests bring more change to Muslim-majority countries than a decade of violence. And extremists understand this. Because they have nothing to offer to improve the lives of people, violence is their only way to stay relevant. They don’t build; they only destroy.

It is time to leave the call of violence and the politics of division behind. On so many issues, we face a choice between the promise of the future, or the prisons of the past. And we cannot afford to get it wrong. We must seize this moment. And America stands ready to work with all who are willing to embrace a better future.

The future must not belong to those who target Coptic Christians in Egypt -- it must be claimed by those in Tahrir Square who chanted, "Muslims, Christians, we are one." The future must not belong to those who bully women -- it must be shaped by girls who go to school, and those who stand for a world where our daughters can live their dreams just like our sons. (Applause.)

The future must not belong to those corrupt few who steal a country’s resources -- it must be won by the students and entrepreneurs, the workers and business owners who seek a broader prosperity for all people. Those are the women and men that America stands with; theirs is the vision we will support. The future must not belong to those who slander the prophet of Islam. But to be credible, those who condemn that slander must also condemn the hate we see in the images of Jesus Christ that are desecrated, or churches that are destroyed, or the Holocaust that is denied. (Applause.)

Let us condemn incitement against Sufi Muslims and Shiite pilgrims. It’s time to heed the words of Gandhi: "Intolerance is itself a form of violence and an obstacle to the growth of a true democratic spirit." (Applause.) Together, we must work towards a world where we are strengthened by our differences, and not defined by them. That is what America embodies, that’s the vision we will support.

Among Israelis and Palestinians, the future must not belong to those who turn their backs on a prospect of peace. Let us leave behind those who thrive on conflict, those who reject the right of Israel to exist. The road is hard, but the destination is clear -- a secure, Jewish state of Israel and an independent, prosperous Palestine. (Applause.) Understanding that such a peace must come through a just agreement between the parties, America will walk alongside all who are prepared to make that journey.

In Syria, the future must not belong to a dictator who massacres his people. If there is a cause that cries out for protest in the world today, peaceful protest, it is a regime that tortures children and shoots rockets at apartment buildings. And we must remain engaged to assure that what began with citizens demanding their rights does not end in a cycle of sectarian violence.

Together, we must stand with those Syrians who believe in a different vision -- a Syria that is united and inclusive, where children don’t need to fear their own government, and all Syrians have a say in how they are governed -- Sunnis and Alawites, Kurds and Christians. That’s what America stands for. That is the outcome that we will work for -- with sanctions and consequences for those who persecute, and assistance and support for those who work for this common good. Because we believe that the Syrians who embrace this vision will have the strength and the legitimacy to lead.

In Iran, we see where the path of a violent and unaccountable ideology leads. The Iranian people have a remarkable and ancient history, and many Iranians wish to enjoy peace and prosperity alongside their neighbors. But just as it restricts the rights of its own people, the Iranian government continues to prop up a dictator in Damascus and supports terrorist groups abroad. Time and again, it has failed to take the opportunity to demonstrate that its nuclear program is peaceful, and to meet its obligations to the United Nations.

So let me be clear. America wants to resolve this issue through diplomacy, and we believe that there is still time and space to do so. But that time is not unlimited. We respect the right of nations to access peaceful nuclear power, but one of the purposes of the United Nations is to see that we harness that power for peace. And make no mistake, a nuclear-armed Iran is not a challenge that can be contained. It would threaten the elimination of Israel, the security of Gulf nations, and the stability of the global economy. It risks triggering a nuclear-arms race in the region, and the unraveling of the non-proliferation treaty. That’s why a coalition of countries is holding the Iranian government accountable. And that’s why the United States will do what we must to prevent Iran from obtaining a nuclear weapon.

We know from painful experience that the path to security and prosperity does not lie outside the boundaries of international law and respect for human rights. That’s why this institution was established from the rubble of conflict. That is why liberty triumphed over tyranny in the Cold War. And that is the lesson of the last two decades as well.

History shows that peace and progress come to those who make the right choices. Nations in every part of the world have traveled this difficult path. Europe, the bloodiest battlefield of the 20th century, is united, free and at peace. From Brazil to South Africa, from Turkey to South Korea, from India to Indonesia, people of different races, religions, and traditions have lifted millions out of poverty, while respecting the rights of their citizens and meeting their responsibilities as nations.

And it is because of the progress that I’ve witnessed in my own lifetime, the progress that I’ve witnessed after nearly four years as President, that I remain ever hopeful about the world that we live in. The war in Iraq is over. American troops have come home. We’ve begun a transition in Afghanistan, and America and our allies will end our war on schedule in 2014. Al Qaeda has been weakened, and Osama bin Laden is no more. Nations have come together to lock down nuclear materials, and America and Russia are reducing our arsenals. We have seen hard choices made -- from Naypyidaw to Cairo to Abidjan -- to put more power in the hands of citizens.

At a time of economic challenge, the world has come together to broaden prosperity. Through the G20, we have partnered with emerging countries to keep the world on the path of recovery. America has pursued a development agenda that fuels growth and breaks dependency, and worked with African leaders to help them feed their nations. New partnerships have been forged to combat corruption and promote government that is open and transparent, and new commitments have been made through the Equal Futures Partnership to ensure that women and girls can fully participate in politics and pursue opportunity. And later today, I will discuss our efforts to combat the scourge of human trafficking.

All these things give me hope. But what gives me the most hope is not the actions of us, not the actions of leaders -- it is the people that I’ve seen. The American troops who have risked their lives and sacrificed their limbs for strangers half a world away; the students in Jakarta or Seoul who are eager to use their knowledge to benefit mankind; the faces in a square in Prague or a parliament in Ghana who see democracy giving voice to their aspirations; the young people in the favelas of Rio and the schools of Mumbai whose eyes shine with promise. These men, women, and children of every race and every faith remind me that for every angry mob that gets shown on television, there are billions around the world who share similar hopes and dreams. They tell us that there is a common heartbeat to humanity.

So much attention in our world turns to what divides us. That’s what we see on the news. That's what consumes our political debates. But when you strip it all away, people everywhere long for the freedom to determine their destiny; the dignity that comes with work; the comfort that comes with faith; and the justice that exists when governments serve their people -- and not the other way around.

The United States of America will always stand up for these aspirations, for our own people and for people all across the world. That was our founding purpose. That is what our history shows. That is what Chris Stevens worked for throughout his life.

And I promise you this: Long after the killers are brought to justice, Chris Stevens’s legacy will live on in the lives that he touched -- in the tens of thousands who marched against violence through the streets of Benghazi; in the Libyans who changed their Facebook photo to one of Chris; in the signs that read, simply, "Chris Stevens was a friend to all Libyans."

They should give us hope. They should remind us that so long as we work for it, justice will be done, that history is on our side, and that a rising tide of liberty will never be reversed.

Thank you very much. (Applause.)

END 10:16 A.M. EDT


text: Dictionary of National Biography, 1901 supplement/Dobson, George Edward


text: Dictionary of National Biography, 1901 supplement/Dobson, William Charles Thomas


text: Dictionary of National Biography, 1901 supplement/Dodgson, Charles Lutwidge


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Author:Marion Cran

Works

 * Herbert Beerbohm Tree (1907)
 * Gardens in America (1931)

title: Author:Marion Cran


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Author:Florence Teignmouth Shore

Works

 * Chas. Wyndham (1908) (also published as Sir Charles Wyndham)

title: Author:Florence Teignmouth Shore


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Author:Edith Annie Browne

Works

 * Gothic Architecture (1906)
 * W. S. Gilbert (1907)
 * Peeps at Many Lands: Greece (1909)
 * Romanesque Architecture (1910)
 * Peeps at Industries: Sugar (1911)
 * Peeps at Industries: Rubber (1912)
 * Peeps at Industries: Tea (1912)
 * Early Christian and Byzantine architecture (1912)
 * Peeps at Many Lands: Panama (1913)
 * Peeps at Many Lands: South America (1915)
 * Norman Architecture (1919)

title: Author:Edith Annie Browne


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Author:Jacob Thomas Grein

Works
Editor of the biographical series Stars of the Stage, consisting of:
 * Ellen Terry (1907), by Christopher St. John.
 * Herbert Beerbohm Tree (1907), by Mrs. George Cran.
 * W. S. Gilbert (1907), by Edith A. Browne.
 * Chas. Wyndham (1908), by Florence Teignmouth Shore.
 * George Bernard Shaw, by Gilbert Keith Chesterton.
 * Arthur Wing Pinero (1908?), by E. A. Baughan.
 * Henry Arthur Jones, by Anthony Ellis.

title: Author:Jacob Thomas Grein


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Page:Sacred Books of the East - Volume 1.djvu/176

62 2. Then Agni (the fire) said to him: 'Satyakâma!' He replied: 'Sir.'

3. Agni said: 'Friend, I will declare unto you one foot of Brahman.'

'Declare it, Sir,' he replied.

He said to him: 'The earth is one quarter, the sky is one quarter, the heaven is one quarter, the ocean is one quarter. This is a foot of Brahman, consisting of four quarters, and called Anantavat (endless).

4. 'He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Anantavat, becomes endless in this world. He conquers the endless worlds, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Anantavat.

1. 'A Hamsa (flamingo, meant for the sun) will declare to you another foot of Brahman.'

(After these words of Agni), Satyakâma, on the morrow, drove the cows onward. And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking toward the east.

2. Then a Hamsa flew near and said to him: "Satyakima." He replied: 'Sir.'

3. The Hamsa said: 'Friend, I will declare unto you one foot of Brahman.'

'Declare it, Sir,' he replied.

He said to him: 'Fire is one quarter, the sun is one quarter, the moon is one quarter, lightning is one quarter. This is a foot of Brahman, consisting of four quarters, and called Gyotishmat (full of light).


text:
Helen Keller with a Rose

 * Coates, Florence Earle (1905), "Helen Keller with a Rose" in The Century Magazine (July 1905).
 * Coates, Florence Earle (1909), "Helen Keller with a Rose" in Lyrics of Life (1909).
 * Coates, Florence Earle (1916), "Helen Keller with a Rose" in Poems II.

See also by Mrs. Coates

 * "To Helen Keller" (1904)
 * "Against the Gate of Life—To Helen Keller" (1912)

title: Helen Keller with a Rose


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37 breath, authorize them to "use his services without wages;" force him to work and ?

The discussion of this topic has already been somewhat anticipated, but a variety of additional considerations remain to be noticed.

I. Servants were not subjected to the uses nor liable to the contingencies of property. (1.) They were never taken in payment for their masters' debts, though children were sometimes taken (without legal authority) for the debts of a father. 2 Kings iv. 1; Job xxiv. 9; Isa. 1., 1; Matt, xviii. 25. Creditors took from debtors property of all kinds, to satisfy their demands. Job xxiv. 3, cattle are taken; Prov. xxii. 27, household furniture; Lev. xxv. 25—28, the productions of the soil; Lev. xxv. 27—30, houses; Ex. xxii. 26—29, Deut. xxiv. 10—13, Matt. v. 40, clothing; but servants were taken in no instance. (2.) Servants were never given as pledges. Property of all sorts was given in pledge. We find household furniture, clothing, cattle, money, signets, and personal ornaments, with divers other articles of property, used as pledges for value received; but no servants. (3.) All lost was to be restored. Oxen, asses, sheep, raiment, and "whatsoever lost things," are specified—servants not. Deut. xxii. 13. Besides, the Israelites were forbidden to return the runaway servant. Deut. xxiii. 15. (4.) The Israelites never gave away their servants as presents. They made costly presents, of great variety. Lands, houses, all kinds of animals, merchandise, family utensils, precious metals, grain, armor, &c. are among their recorded gifts. Giving presents to superiors and persons of rank, was a standing usage. 1 Sam. x. 27; 1 Sam. xvi. 20; 2 Chron. xvii. 5. Abraham to Abimelech, Gen. xxi. 27; Jacob to the viceroy of Egypt, Gen. xliii. 11; Joseph to his brethren and father, Gen. xlv. 22, 23; Benhadad to Elisha, 2 Kings viii. 8, 9; Ahaz to Tiglath Pilezer, 2 Kings vi. 8; Solomon to the Queen of Sheba, 1 Kings x. 13; Jeroboam to Ahijah, 1 Kings xiv. 3; Asa to Benhadad, 1 Kings xv. 18, 19. But no servants were given as presents—though it was a prevailing fashion in the surrounding nations. Gen. xii. 16; Gen xx. 14. It may be objected that Laban handmaids to his daughters, Jacob's wives. Without enlarging on the nature of the


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38 polygamy then prevalent suffice it to say that the handmaids of wives were regarded as wives, though of inferior dignity and authority. That Jacob so regarded his handmaids, is proved by his curse upon Reuben, Gen. xlix. 4, and Chron. v. 1; also by the equality of their, children with those of Rachel and Leah. But had it been otherwise—had Laban given them as articles of property, then, indeed, the example of this "good old patriarch and slaveholder," Saint Laban, would have been a forecloser to all argument. Ah! we remember his jealousy for religion—his holy indignation when he found that his "" were stolen! How he mustered his clan, and plunged over the desert in hot pursuit, seven days, by forced marches; how he ransacked a whole caravan, sifting the contents of every tent, little heeding such small matters as domestic privacy, or female seclusion, for lo! the zeal of his "" had eaten him up! No wonder that slavery, in its Bible-navigation, drifting dismantled before the free gusts, should scud under the lee of such a pious worthy to haul up and refit; invoking his protection, and the benediction of his "!" Again, it may be objected that, servants were enumerated in inventories of property. If that proves servants property, it proves wives property. "Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbor's." Ex. xx. 17. In inventories of mere property if servants are included, it is in such away, as to show that they are not regarded as property. See Eccl. ii. 7, 8. But when the design is to show, not merely the wealth, but the greatness of any personage, servants are spoken of, as well as property. In a word, if riches alone are spoken of, no mention is made of servants; if greatness, servants and property. Gen. xiii. 2. "And Abraham was very rich in cattle, in silver and in gold." So in the fifth verse, "And Lot also had flocks, and herds, and tents." In the seventh verse servants are mentioned, "And there was a strife between the of Abraham's cattle and the  of Lot's cattle." See also Josh. xxii. 8; Gen. xxxiv. 23; Job xlii. 12; 2 Chron. xxi. 3; xxxii. 27—29; Job i. 3—5; Deut. viii. 12—17; Gen. xxiv. 35, xxvi. 13, xxx. 43. Jacob's wives say to him, "All the riches which thou hast taken from our father that is ours and our children's." Then follows an inventory of property. "All his cattle," "all his goods," "the cattle of his getting." He had a large number of servants at the time but they are not


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