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60 seven times the bulk of ours, and is lighter, warmer, and more moist, I have read that it is thinly populated, that only about twelve hundred million human dwellers inhabit it; that its productions are mostly consumed by animals, and that there are millions of square miles that have never been trodden by human feet. Until the other day I read these statements with some doubt, but now I only wonder that the history and literature of the earth are not incorporated with those of Mars.'

'To some extent they are,' said Dr. Somers. 'My old friend Andrew Grayson and I are both acquainted with the main outlines of the history of the earth, and we have read some of the productions of Homer and Shakespeare.'

'Excuse my negligence, Dr. Somers,' said Grayson. 'I ought to have introduced Charles Frankston to you at dinner time, and to have told you that he is an earthborn and yet incorporated there, though not hitherto conscious on this side of his being. That was my reason for mentioning Malthus when I so unceremoniously joined in your conversation.'

'Say nothing about that, my valued friend. Have not we been acquainted for ten years or more?' said the physician. 'I was telling Frankston that his discovery had provided an answer to the population croakers who from age to age threaten us with starvation and advise us to cease marrying, or to marry when life has lost the charm of youth.'

'So it has, though I have not yet mentioned that side of the matter to him. Each human being who is into the world brings a mouth to feed, but also two hands with which to feed it. Given a sphere of labor and each worker will provide more than he consumes. One man working there in the open can grow more provision than one hundred can eat; but that one man, as a troglodyte in his cave, might find life hard if he had to gather shellfish and catch swimming ones for a family of four.'

'The world must have been over populated many times,' said I, 'for it has undergone so many changes. We keep no large animals now, each cow must have eaten the food of ten humans?'

'The cow,' said Dr. Somers, 'was quite a tolerable being; not nearly so wasteful as some; its milk, butter, and cheese were handy though highly concentrated articles of food, and we killed it and ate its flesh. Every portion of it was useful. The hog was more wasteful: it only gave its dead carcase; returning probably one hundredth part of what it had devoured.'

'It was frequently diseased was it not?' I asked.

'Yes! it was a strumous beast and people who consumed much of its flesh, grew coarse. It carried many kinds of parasites into humans; and actually lowered the moral tone, making people more sensual. It was a red-letter day in our calendar when we decided that it should breed no more.'

'The animal whose extinction I most regret,' remarks Grayson, 'was the horse.'

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text: Popular Science Monthly/Volume 58/November 1900/James Edward Keeler

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


text: Popular Science Monthly/Volume 58/November 1900/Discussion and Correspondence


text: Popular Science Monthly/Volume 58/November 1900/Scientific Literature


text: Popular Science Monthly/Volume 58/November 1900/The Progress of Science


text: Popular Science Monthly/Volume 58/December 1900/Oxygen and the Nature of Acids


text: Popular Science Monthly/Volume 58/December 1900/Chapters on the Stars VI


text: Popular Science Monthly/Volume 58/December 1900/Microbes in Cheese-Making


text: Popular Science Monthly/Volume 58/December 1900/Submarine Navigation


text: Popular Science Monthly/Volume 58/December 1900/Municipal Water-Works Laboratories


text: Popular Science Monthly/Volume 58/December 1900/Freedom and Free-Will


text: Popular Science Monthly/Volume 58/December 1900/Chinese Commerce


text: Popular Science Monthly/Volume 58/December 1900/Discussion and Correspondence


text: Popular Science Monthly/Volume 58/December 1900/Scientific Literature


text: Popular Science Monthly/Volume 58/December 1900/The Progress of Science


text: Popular Science Monthly/Volume 58/January 1901/Asphaltum for a Modern Street


text: Popular Science Monthly/Volume 58/January 1901/The Effect of Physical Agents on Bacterial Life


text: Popular Science Monthly/Volume 58/January 1901/Flies and Typhoid Fever


text: Popular Science Monthly/Volume 58/January 1901/Geometry: Ancient and Modern


text: Popular Science Monthly/Volume 58/January 1901/An Address Given Before the Department of Anthropology of the British Association, 1878


text: Popular Science Monthly/Volume 58/January 1901/The Story of Autonous


text: Popular Science Monthly/Volume 58/January 1901/The Economic Life of France


text: Popular Science Monthly/Volume 58/January 1901/Pearson's Grammar of Science


text: Popular Science Monthly/Volume 58/January 1901/Chapters on the Stars VII


text: Popular Science Monthly/Volume 58/January 1901/Discussion and Correspondence


text: Popular Science Monthly/Volume 58/January 1901/Scientific Literature


text: Popular Science Monthly/Volume 58/January 1901/The Progress of Science


text: Popular Science Monthly/Volume 58/February 1901/Huxley's Life and Work


text: Popular Science Monthly/Volume 58/February 1901/Malaria


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text: Popular Science Monthly/Volume 58/February 1901/A Study of British Genius I


text: Popular Science Monthly/Volume 58/February 1901/The Weather vs the Newspapers


text: Popular Science Monthly/Volume 58/February 1901/The Philippines Two Hundred Years Ago


text: Popular Science Monthly/Volume 58/February 1901/Prehistoric Tombs of Eastern Algeria


text: Popular Science Monthly/Volume 58/February 1901/The New York Aquarium


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1832.] made deeply sensible of the goodness and mercy of the Lord; before whom we also spent some time in silent waiting, greatly to our comfort.

27th. In a walk, I found the scrub so thick and entangled, that I was under the necessity of cutting my way through it with the back of a saw; but when weary of doing this, I waded past it in the salt-water.—In some places, in this wet country, cyperaceous plants, which somewhat resemble rushes, entwine themselves among the larger shrubs, and ascend to their tops, and lichens hang to a great length from the boughs of some of the trees. The sandbanks at the mouth of Macquarie Harbour are covered with Boobialla, a species of Acacia, the roots of which run far in the sand. Black Cockatoos and some other birds enlivened the bush. Sometimes large White Eagles were seen sitting on boughs overhanging the water, watching for fish.

On the 9th of 7th mo. the Commandant and the Surgeon paid us a visit; they had previously sent us a fresh stock of provisions from the Settlement, those with which we originally set out being nearly consumed; and now, after waiting eighteen days for a fair wind, we crossed the bar without touching; and soon passed the northernmost rocks of Cape Sorell. The following evening we were in sight of South West Cape. We laid-to till daylight on the 11th, and then entered D'Entrecasteaux Channel; where, on passing some whalers, they informed us that we were reported in Hobart Town to be lost. In consequence of adverse winds we were unable to relieve our friends from anxiety on this point till the 13th, when we were favoured again to land in safety and received many greetings.

Our old lodging being engaged, arrangements were made for a temporary residence with Thomas J. and Sarah Crouch, a pious young couple, who received us into their family in Christian good-will, and to whose house we continued to resort, as lodgers, for several years.


text: Popular Science Monthly/Volume 58/February 1901/Chapters on the Stars VIII


text: Popular Science Monthly/Volume 58/February 1901/A Century of the Study of Meteorites


text: Popular Science Monthly/Volume 58/February 1901/Discussion and Correspondence


text: Popular Science Monthly/Volume 58/February 1901/Scientific Literature


text: Popular Science Monthly/Volume 58/February 1901/The Progress of Science


text: Narrative of a Visit to the Australian Colonies/Chapter 4


text: Talk:Mary Louise and the Liberty Girls

title: Talk:Mary Louise and the Liberty Girls


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remained in Hobart Town a month; in the course of which, in compliance with a request from the Lieutenant Governor, we presented him with a report on the state of the Penal Settlement at Macquarie Harbour; the substance of which is contained in the preceding remarks.

Our meetings for worship, during this period, were often attended by pious persons in an inquiring state of mind, to whom we were enabled to impart religious counsel. We had also discussions with some of them on the principles of the Society of Friends, which we endeavoured to show were those of the Gospel practically carried out.

When taking a meal with pious persons, I was frequently requested to give thanks. This being intended as a mark of Christian courtesy to a stranger minister, I received it as such; but we found it necessary to explain, that it was our practice on such occasions, to endeavour to feel thankful, but not to give expression to their feeling on behalf of ourselves and others, unless under such a sense of divine influence as warranted the belief that it was done in spirit and in truth.


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At a Monthly Meeting of the Religious Society of Friends, commonly called Quakers, held in York, in Great Britain, on the Fifteenth day of the Twelfth Month, One thousand, eight hundred and thirty. Our friend James Backhouse, of this City, having, at a former meeting, communicated unto us a belief which has long deeply impressed his mind, that he was called to visit, in the love of the Gospel of our Lord Jesus Christ, the Inhabitants of the British Colonies and Settlements, in New Holland, Van Diemens Land, and South Africa, and to attend to such other religious duties as, in the course of his journeying, he may be required to perform; the subject has, at this time, as well as when first submitted to us, obtained our serious deliberation; and much sympathy having been felt with our beloved friend, in the prospect of this arduous undertaking, and lie being of circumspect life and conversation, and a minister in good esteem among us, and this meeting feeling unity with him in the proposed engagement, liberates him for the work unto which he is called.

Commending him to the care of the Great Head of the Church, to the guidance of the Holy Spirit, and to the kind notice of those amongst whom his lot may be cast; and earnestly desiring that his labours may be blessed to their spiritual benefit, and to the extension of the Kingdom of our Holy Redeemer, and that he may


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348 nature requires it. What are art, science and industry? May they all be destroyed if mankind is not to—"

"He can live according to nature," interrupted Spinoza, "who has early learned to master his passions, and to act in accordance with the eternal laws of reason. For this they should not appear as external and arbitrary, otherwise the power of the passions will often win in the conflict. But if, by our recognition of the law of reason, we have seen the worthlessness of all power and all indulgence of the passions, we shall lead such a life as our true nature exacts."

"It is not given to every man," answered Oldenburg, " to turn his back on the world, or rather to hover above it all in the heaven of his own consciousness. There are wild and stormy spirits who, by mere happy indifference, retain their enjoyment in this world of weighty trifles, of necessary tyranny, and can be kept from madness and despair."

In a mild tone Spinoza led the conversation to its source again by saying:

"I do not turn my back on the world as you think; I fully enjoy it in my own way."

"And you deceive yourself if you think you will enjoy it more with Olympia."

"Oldenburg, you have too high-flown notions of matrimony," remarked Meyer. "Believe me, I now have a second wife, and live in great contentment.

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Rh Men are neither so happy in marriage as fancy hopes, nor so unhappy as it fears. I knew my second wife but little before our marriage. We learned to know each other and accommodate ourselves to one another afterwards. What men dream about harmony of minds is not practicable. My wife, for example, is truly pious, and yet we live united. Indeed, I should not like her not to be so. That quiet faith gives women a special charm. I have two fine, healthy boys, a well-ordered household, and may say that I live happily."

"You know I respect and honor Olympia," said Oldenburg, "but I must advise you against a union with her. I interfere in the affair most unwillingly, and would give it up now, if I did not know your enviable power of keeping yourself pure and uninfluenced by all opposition. Let yourself be dissuaded. It is not Olympia's first love affair. The first dew of heaven is gone, her lips have already kissed others, her heart has already throbbed for another, and—you must not be angry with me for saying it—what you feel for her is not true love; otherwise you could not possibly act with this peaceful equanimity."

"I must, however, repeat," replied Spinoza, "that there is nothing truly desirable which reasonable deliberation cannot comprehend as thoroughly and more permanently than enthusiasm and unrestrained passion."

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350 "Something else occurs to me," said Meyer. "Would it be, to express it from a legal point of view, permissible for Jews and Christians to intermarry?"

"No Rabbi on earth could bring forward an absolute prohibition. Christians are, from a Jewish point of view, merely regarded as a Jewish sect. That their numerical power in the course of events has become greater makes no difference to the fact. We have sects among the Jews, even individual Talmudists, who consider faith in a Messiah as immaterial and not among the necessary laws of their religion. A union between Jews and Christians cannot be forbidden."

"As long as such intermarriages are unusual," resumed Meyer, "the detestation connected with the name of Jew will not be generally uprooted. I could almost be in favor of this union. It would seem so glorious to me to be the Jewish redeemer in this case. But no, you must not only be a Jew, you must remain a bachelor. It is only thus that you fulfil your mission. Whoever takes upon himself family ties and social obligations, his straightforward, strictly logical orderings of life and thought are split up and interrupted. Distraction and interruption enter of necessity, and I can already see in my own profession what it is to let my thoughts be turned hither and thither by the thousand changing chances of life. The steady, uninterrupted stream

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Rh between the thinking mind and the one thought which you set before you is thus perpetually crossed and interrupted; the natural heat flows away, cools, and must perpetually be relighted. So congratulate yourself that you are born a Jew, and are a bachelor by fate and free-will."

For the first time Spinoza was glad when his two friends took leave. Of all the inclinations of man love of woman is the most like faith. Its true foundation is only in the individual personality, whose precise view of the case, known to no other, makes it sacrilege to interfere. Why should Spinoza be possessed by a love which was in such opposition to the world, and therefore gave every one, and especially his friends, a right to pry into it? A less steadfast and unworldly because less truth-loving nature would have had his softer sentiments destroyed by such encroachments, and have become bitter against his friends, or self-distrustful. Spinoza learned by his clear intelligence to acquire here too that devotion which men usually ascribe to the direct influence of sentiment.

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text: Spinoza: A novel/Chapter 20

title: Spinoza: A novel/Chapter 20


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HEART accustomed to suppress all stormy ebullitions, to gain the even pulsation and moderation of expression that is as far removed from dull stupidity as from extremes of joy and sorrow, in such a life we do not meet with dizzy heights or dark depths that fill the sympathetic spectator sometimes with painful horror at the threatened ruin, and sometimes with quiet satisfaction at the safety gained.

Our hero has not lost himself for love of a woman, but his better life is endangered by it. He has no one to fight with but with himself, with his natural and acquired relations. Such noiseless combat, however, excites the pulses of the internal powers all the more that it is wanting in the tangible opposition that rouses combativeness. No visible kingdom will be revolutionized by the rise and fall of our hero, but a kingdom of the mind, with wide-spreading influence, is brought into jeopardy. In the quiet, unadorned garret in the Kalverstraat, Amsterdam, the conflict will be decided.

Work and quiet contemplation alone are what we shall observe. By earliest dawn we find our

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Rh philosopher awake at his bench. He has again, as Frau Gertrui expresses it, "taken the day in the eye;" he smiles at this remark, perhaps it means something else to him. If the wheel and the pencil are silent the room is as quiet as the grave, the world is shut out.

What raises expectation in his face to-day, and why does he look so often at the window corner?

He does not live so much alone as we supposed. He has a companion in a cell made by itself in a corner of his room, for whose daily bread he has to provide. Look, he has caught a fly; he takes his microscope, and going to the window throws the captured animal into the web. We too will look through the microscope; perhaps we shall be able thus to follow the observations of the philosopher.

Look how the lonely spider springs out of its den. In spite of its eight eyes its sense of sight must be imperfect, for it does not get out of the way, however near an object is placed to it; but it must have exceedingly fine sensation, for it feels the slightest movement of the net. Or, perhaps, the net still retains a living link with its spinner? Look how swiftly it throws itself on the struggling prey, surrounds it with long hairy legs, squeezes it and kisses it with the strong proboscis. "That is right, guard yourself, bravely done, but the web! The next crash it is through. There! the hind feet folded on the back and prepared for flight.

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354 Alas! the left wing is torn, it cannot get away, and the devouring enemy is again approaching; now it is seized and carried off to the den. It is all over; it pulls the feet out, and spins its fine web fast all round; it has broken the head from the trunk and sucks the inside out. What comfortable enjoyment! How it refreshes itself! Then it pauses, and then sets to again to gnaw, as if it knew that it was a higher providential power that sent the cooked pigeon flying into its mouth. The spider certainly thinks the whole race of flies was created for its benefit, and everything is good in so far as it is of the nature of fly, and fills the pouch of the spider. Now it looks as if it prayed to me. Or are the wind and the broom its idols, since it has experienced that they can lay its house in ruins? There, it is finished; the bare skeleton is all that is lying there; it creeps back still further into its corner; its work is ended, since it is satisfied."

The philosopher laid the microscope aside, took up the Bible lying before him, opened at Chap. xxx. of the Proverbs of Solomon and read: "Two things have I required of thee; deny me them not before I die: Remove far from me vanity and lies; give me neither poverty nor riches; feed me with food convenient for me": ... "There be four things which are little upon the earth, but they are exceeding wise: The ants are a people not strong, yet they prepare their meat in the summer; the conies are

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Rh but a feeble folk, yet make they their houses in the rocks; the locusts have no king, yet go they forth all of them by bands; the spider taketh hold with her hands and is in kings' palaces."

The Bible explains in its own way nature and her propensities, human history and its own wars of extermination. Everywhere an endless successive war of destruction. Force rules in nature, innocent of motive, and in the kingdom of nature might and right are one, and men have fixed laws to protect them from one another, and these laws again only derive their influence from their legitimate power; the divine privilege of man, however, is to be a law unto himself in conscious comprehension of his own nature, which prescribes him peace with himself and the world. In the name of these given laws, divine and human, thousands condemn and devour each other, and what should unite them divides them. Will it ever be possible to establish the power of the law on virtue and love?

Let us congratulate ourselves that to-day we are fortunate enough to find Spinoza undisturbed, for yesterday he had to sustain a sharp conflict. Frau Gertrui came to the door with a broom, just as he was laughing aloud at the fight of a fat bluebottle with the spider.

"Do the Jews too think the spiders bring luck?" she asked. "You are so orderly, just the opposite in that of the blessed Magister, of which I am truly

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356 glad. I will not kill the spider—God forbid—only drive it away. I am quite ashamed when the good gentlemen come to see you; what will they think? It must be a fine housekeeper that never brushes the spiders' webs away."

For a neat Dutchwoman, in her care for the blank cleanliness of her house, you cannot easily find a greater enemy than a spider. It was very unwillingly that Frau Gertrui set any limits to her zeal for scouring. It was no use the philosopher explaining how very clean spiders were; and she was not even pacified by Spinoza telling her he would explain to all his visitors that it was he who kept the webs there. She maintained, moreover, that he could not be a true Dutchman if he could live in a room with a spider's web.

Let us see, meanwhile, how he ends his day. Till night he worked and then jotted down his worked-out thoughts on paper. He had strained both head and hands this day and felt the need of speech. He took his lamp in his hand and went down to his landlord. When he entered the room Klaas and Gertrui were sitting at the table with folded hands; their grandson, Albert Burgh, was reading the evening prayers aloud. Spinoza sat down in a corner till the prayers were finished, then drew his chair to the table and conversed with the rest. Klaas complained that the new fashions ruined everything; the button-makers were

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Rh losing their livelihood because smaller and fewer buttons were worn. Spinoza had consolation for everything, and the people felt much comforted by his conversation.

"Tell me," asked Klaas, "how it is—you are not old in years and have not seen much of the world—how is it you know so well and so quickly what is in the hearts of common men? Before we had been a week here I felt as if we had eaten a bushel of salt together."

Spinoza explained that the human heart is the same in all circumstances, and that he who really knows himself can judge of and understand aright the movements of the hearts of other men in other circumstances.

"When you speak like that," said Frau Gertrui, "my mind feels as Sunday-like as if I were listening to a sermon; the blessed Domine Plancius used to preach just like you in the Oudekerk. Did he not, Klaas? I have often said so. Our dear Herr von Spinoza has such a Christian mind; he has nothing of the Jew about him; he is not a bit like the other Jews, and he is not a Jew."

"Geert, when your tongue is set going it chatters on whether it is wise or stupid," said Klaas. "You must not take it ill of her, sir; she does not mean ill."

"You know well enough how it is meant; I only say you are not what the Jews are; so—so—well, you know what I mean."

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358 "Oh, yes; and I am not vexed at all."

"Each one stick to his creed," said Klaas, "and he who is brave and upright may be saved by any faith; all men are God's children."

"But you are a child of the devil," said little Albert, who had been listening quietly to Spinoza; "you have crucified our Saviour, and will go to hell."

Klaas stretched across the table and would have boxed the boy's ears; Frau Gertrui and Spinoza prevented him.

"Stupid child!" said the former; "this gentleman did not do it; others did it who have had their reward long ago."

Spinoza took the struggling boy on his knee and explained to him that it was no sin to be a Jew, since Christ and his apostles were Jews. The Jews had certainly not done right to slay Christ on the cross, but things had gone ill enough with them, and men cannot do penance forever for a fault.

"By your leave," said Klaas, "you have not quite the right view of it. Our Saviour was obliged to die on the cross because it was foreordained of God the Father, and he could only become our Saviour by so doing."

"Even according to this Calvinistic view," replied Spinoza, "the Jews were still more innocent. You must never believe, dear Albert, that God would damn a man forever."

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Rh On this last point also he had to maintain a controversy with Klaas, and especially on the passage in the Bible, "The Son of Man goeth as it is written of him; but woe unto that man by whom the Son of Man is betrayed! It had been good for that man if he had not been born!" (Matt. xxvi. 24). But the dispute ended quietly.

"Why have you not a great beard?" asked Albert shyly, stroking Spinoza's chin; "in your country all men have long beards."

"In my country? Where do you think I was born?"

"In Jerusalem, or do you come from Nazareth? Oh, tell me something about it; it must be so lovely there."

"I do not come from Canaan, my dear boy. I was born here in Amsterdam, as you were also."

"That is a lie; you are a Jew. Is he not, grandfather? The Jews all come from Canaan."

"Not for a long time now; they have been with us for longer than we can remember; and when the Saviour comes again and begins his thousand years' reign he will take all the Jews back to Palestine."

"Then I should like to be a Jew too. I want to go with him."

"Be glad you are not one, boy," said Spinoza; "we have long to wait for the millennium."

"What was your father called?"

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360 "Benjamin."

"But he was not Jacob's youngest son. Jacob was a nice man. I should have been ashamed to have him for a grandfather; he deceived his brother Esau and his father-in-law Laban, and his descendants stole the Egyptians' gold and silver."

"Be so good as to give the boy a couple of sound slaps for me," said Klaas.

"Not I," answered Spinoza. "He is a little Bible hero. But don't forget, child, neither with Egyptian gold nor with Christ's crucifixion have the Jews anything more to do; and you must always remember that the apostles, too, were Jews."

"Geert, put the boy to bed, or else we shall never get rid of him." For once a highly reasonable speech of Klaas Ufmsand. Spinoza with difficulty obtained a hand from little Albert, but dare not kiss him for the world. For some time longer Spinoza sat talking with Master Klaas till he yawned more and more frequently and openly, then they separated.

"You have come to a capital punishment," said Spinoza one day at noon to Oldenburg, as he entered. "In that box I have been starving a folio edition of a garden spider for several days, and there is another empty wretch. I too have a talent for diplomacy, and mean to set a war of extermination going."

He half filled a bowl with water, unscrewed a

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Rh flat plate from the work-bench, placed it in the vessel, and the two spiders on the leaden island. Each of the spectators armed himself with a microscope.

"Look," said Spinoza; "if there is a spirit wholly-independent of the world hovering over it it is thus that he would watch, as we are now doing, over the little conflicts on the earth."

"We must give the two sides names," said Oldenburg. "The garden spider shall be Alexander, the other Darius. Look! Alexander sends out his scouts far and wide; Darius flies, but it is of no use, the sea surrounds him. Both pause for a while, but Alexander arises and presses forward. Look, how he throws his arms round his adversary, but he defends himself vigorously; now they rise to the conflict. How they seize and squeeze each other, how their probosces tear at one another! If I could only see their eyes properly. Bravo! Alexander is down, but his long arms press powerfully against the scaly breast of his adversary. Now he has torn himself loose. Look how he rushes with fresh courage to choke his enemy! His fall was only a Parthian flight; now is the time. Oh, it is all over, they are letting each other go."

"Be quiet," said Spinoza. "That is only a truce, and if it were sworn to by all the gods, they would break it like men as soon as they had gathered strength for a new fight. Am I not right in

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362 that everything depends on the standpoint and position of the pupil? The buffalo mangling the grim tiger with his horns till he lies crushed to death before him is not greater than this spider in fight. Nothing is in itself great, nothing in itself small, only, because it appears so to us, we would make it so. If men were not curbed by higher reason, and allowed themselves to be governed only by their ruling passions, they would destroy each other like these animals."

"Indeed this combat is as great as those of men. When in war a thousand fiery messengers send out death, when the ground trembles and the swords flash, drenching themselves in the blood of men, we feel so great in our scorn of death, so almighty in the exercise of strength, we think we could stir the world from its axis, and what is it? A little ant-hill's inhabitants fighting with grasshoppers—"

"The eternal peace has already come to its mortal end," interrupted Spinoza. "Look how they whet their weapons, now bravely at it again!"

The two friends watched the result of the combat without further conversation. Oldenburg had not given the parties their right names, for the garden spider after a short resistance was devoured by the other, head and hair and all. Darius was borne in triumph on the leaden island to where he had spun himself a royal tent.

"Ordinary life has many turns and twists of deep

title: Page:Auerbach-Spinozanovel.djvu/384


text:
Index talk:Rivers, Canals, Railways of Great Britain.djvu

Guidelines for proofreading Navigable Rivers
Pick any page which is red for first proofread: for a particular canal or railway, look at the index pages at the end (roman numbers) and use the page number to guide you to the appropriate page. To see the map associated with any waterway there is a link on the index page.

For first proofread it's only necessary to deal with the text, not the formatting. Some formatting is already there - you don't need to touch that, with one exception: there are a lot of (single) quotes which are italicized in the text. The text (which has been processed from Jim Shead's website) has run together the italicized  with the single quote to give the wiki version of bold''. To fix this, put a single space between the quote and the pair. Thus  'italicized quote'  becomes  'italicized quote'  instead of italicized quote.

When you've satisfied yourself that the text is correct click the yellow button next to "Page status" and save the text.

One of the benefits of using already processed text is that the many tables have already been formatted - one of least supported aspects of wikitext. In general you can correct the text without affecting the format, though it's worth removing the 'width="900"' directive at the beginning. He's also systematically changed the "s. d." for the charge rates. If you want to see what I've done, have a look at this page. But apart from removing the extra s & d you can leave that to the second stage.

For the validation, it's desirable to complete the other formatting tasks. This takes the page to the green validated status.

For help on the whole proofreading process look at Help:Proofread etc..

Please ask any questions or make comments about the project here rather than on other associated pages. Chris55 (talk) 11:45, 4 December 2012 (UTC)


text: Historical Account of the Navigable Rivers, Canals, and Railways, of Great Britain/Index map


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Page:The varieties of religious experience, a study in human nature.djvu/88

 closer to me than my own breath. In him literally I live and move and have my being."—

"There are times when I seem to stand in his very presence, to talk with him. Answers to prayer have come, sometimes direct and overwhelming in their revelation of his presence and powers. There are times when God seems far off, but this is always my own fault."—

"I have the sense of a presence, strong, and at the same time soothing, which hovers over me. Sometimes it seems to enwrap me with sustaining arms."

Such is the human ontological imagination, and such is the convincingness of what it brings to birth. Unpicturable beings are realized, and realized with an intensity almost like that of an hallucination. They determine our vital attitude as decisively as the vital attitude of lovers is determined by the habitual sense, by which each is haunted, of the other being in the world. A lover has notoriously this sense of the continuous being of his idol, even when his attention is addressed to other matters and he no longer represents her features. He cannot forget her; she uninterruptedly affects him through and through.

I spoke of the convincingness of these feelings of reality, and I must dwell a moment longer on that point. They are as convincing to those who have them as any direct sensible experiences can be, and they are, as a rule, much more convincing than results established by mere logic ever are. One may indeed be entirely without them; probably more than one of you here present is without them in any marked degree; but if you do have them, and have them at all strongly, the probability is that you cannot help regarding them as genuine perceptions of truth, as revelations of a kind of reality which no adverse argument, however unanswerable by you in


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 words, can expel from your belief. The opinion opposed to mysticism in philosophy is sometimes spoken of as rationalism. Rationalism insists that all our beliefs ought ultimately to find for themselves articulate grounds. Such grounds, for rationalism, must consist of four things: (1) definitely statable abstract principles; (2) definite facts of sensation; (3) definite hypotheses based on such facts; and (4) definite inferences logically drawn. Vague impressions of something indefinable have no place in the rationalistic system, which on its positive side is surely a splendid intellectual tendency, for not only are all our philosophies fruits of it, but physical science (amongst other good things) is its result.

Nevertheless, if we look on man's whole mental life as it exists, on the life of men that lies in them apart from their learning and science, and that they inwardly and privately follow, we have to confess that the part of it of which rationalism can give an account is relatively superficial. It is the part that has the prestige undoubtedly, for it has the loquacity, it can challenge you for proofs, and chop logic, and put you down with words. But it will fail to convince or convert you all the same, if your dumb intuitions are opposed to its conclusions. If you have intuitions at all, they come from a deeper level of your nature than the loquacious level which rationalism inhabits. Your whole subconscious life, your impulses, your faiths, your needs, your divinations, have prepared the premises, of which your consciousness now feels the weight of the result; and something in you absolutely knows that that result must be truer than any logic-chopping rationalistic talk, however clever, that may contradict it. This inferiority of the rationalistic level in founding belief is just as manifest when rationalism argues for religion as when it argues against it. That


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 vast literature of proofs of God's existence drawn from the order of nature, which a century ago seemed so overwhelmingly convincing, to-day does little more than gather dust in libraries, for the simple reason that our generation has ceased to believe in the kind of God it argued for. Whatever sort of a being God may be, we know to-day that he is nevermore that mere external inventor of 'contrivances' intended to make manifest his 'glory' in which our great-grandfathers took such satisfaction, though just how we know this we cannot possibly make clear by words either to others or to ourselves. I defy any of you here fully to account for your persuasion that if a God exist he must be a more cosmic and tragic personage than that Being.

The truth is that in the metaphysical and religious sphere, articulate reasons are cogent for us only when our inarticulate feelings of reality have already been impressed in favor of the same conclusion. Then, indeed, our intuitions and our reason work together, and great world-ruling systems, like that of the Buddhist or of the Catholic philosophy, may grow up. Our impulsive belief is here always what sets up the original body of truth, and our articulately verbalized philosophy is but its showy translation into formulas. The unreasoned and immediate assurance is the deep thing in us, the reasoned argument is but a surface exhibition. Instinct leads, intelligence does but follow. If a person feels the presence of a living God after the fashion shown by my quotations, your critical arguments, be they never so superior, will vainly set themselves to change his faith.

Please observe, however, that I do not yet say that it is better that the subconscious and non-rational should thus hold primacy in the religious realm. I confine myself to simply pointing out that they do so hold it as a matter of fact.


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 So much for our sense of the reality of the religious objects. Let me now say a brief word more about the attitudes they characteristically awaken.

We have already agreed that they are solemn; and we have seen reason to think that the most distinctive of them is the sort of joy which may result in extreme cases from absolute self-surrender. The sense of the kind of object to which the surrender is made has much to do with determining the precise complexion of the joy; and the whole phenomenon is more complex than any simple formula allows. In the literature of the subject, sadness and gladness have each been emphasized in turn. The ancient saying that the first maker of the Gods was fear receives voluminous corroboration from every age of religious history; but none the less does religious history show the part which joy has evermore tended to play. Sometimes the joy has been primary; sometimes secondary, being the gladness of deliverance from the fear. This latter state of things, being the more complex, is also the more complete; and as we proceed, I think we shall have abundant reason for refusing to leave out either the sadness or the gladness, if we look at religion with the breadth of view which it demands. Stated in the completest possible terms, a man's religion involves both moods of contraction and moods of expansion of his being. But the quantitative mixture and order of these moods vary so much from one age of the world, from one system of thought, and from one individual to another, that you may insist either on the dread and the submission, or on the peace and the freedom as the essence of the matter, and still remain materially within the limits of the truth. The constitutionally sombre and the constitutionally sanguine onlooker are bound to emphasize opposite aspects of what lies before their eyes.


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Page:The varieties of religious experience, a study in human nature.djvu/92

 The constitutionally sombre religious person makes even of his religious peace a very sober thing. Danger still hovers in the air about it. Flexion and contraction are not wholly checked. It were sparrowlike and childish after our deliverance to explode into twittering laughter and caper-cutting, and utterly to forget the imminent hawk on bough. Lie low, rather, lie low; for you are in the hands of a living God. In the Book of Job, for example, the impotence of man and the omnipotence of God is the exclusive burden of its author's mind. "It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?" There is an astringent relish about the truth of this conviction which some men can feel, and which for them is as near an approach as can be made to the feeling of religious joy.

If we turn to the sanguine onlooker, on the other hand, we find that deliverance is felt as incomplete unless the burden be altogether overcome and the danger forgotten. Such onlookers give us definitions that seem to the sombre minds of whom we have just been speaking to leave out all the solemnity that makes religious peace so different from merely animal joys. In the opinion of some


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Rh writers an attitude might be called religious, though no touch were left in it of sacrifice or submission, no tendency to flexion, no bowing of the head. Any "habitual and regulated admiration," says Professor J. R. Seeley, "is worthy to be called a religion"; and accordingly he thinks that our Music, our Science, and our so-called 'Civilization,' as these things are now organized and admiringly believed in, form the more genuine religions of our time. Certainly the unhesitating and unreasoning way in which we feel that we must inflict our civilization upon 'lower' races, by means of Hotchkiss guns, etc., reminds one of nothing so much as of the early spirit of Islam spreading its religion by the sword.

In my last lecture I quoted to you the ultra-radical opinion of Mr. Havelock Ellis, that laughter of any sort may be considered a religious exercise, for it bears witness to the soul's emancipation. I quoted this opinion in order to deny its adequacy. But we must now settle our scores more carefully with this whole optimistic way of thinking. It is far too complex to be decided off-hand. I propose accordingly that we make of religious optimism the theme of the next two lectures.


text:
Wikisource:Maintenance of the Month/Newsletter relaunch

Overview
News has been dormant for a while and relaucnhing it has been suggested. We need to decide how it will work from both a technical and organisational perspective. This project will also need volunteers to act as newsletter editors and possibly others to assist in running the newsletter.

Discussion points
To participate:
 * Add new sections below for new actions or points of discussion.
 * Discuss existing points.

Frequency
Other Wikisource projects run on a monthly schedule; it would make sense for the newsletter to follow this. Wikipedia's Signpost is weekly but I'm not sure if we have enough activity to support that. (The Bugle, the newsletter of Wikipedia's Military History project, is also monthly). - AdamBMorgan (talk) 13:37, 4 December 2012 (UTC)

 * I agree for a monthly schedule.--Erasmo Barresi (talk) 16:11, 6 December 2012 (UTC)

Technical structure
If the page News is filled with a template that updates automatically (like the featured text template on the main page), it would help in preparation and archiving. Pages like  (for this month) can be worked on ahead of time and the template would be able to pick them up automatically on the very beginning of the month—then move on to the next page at the very end—without having to wait for a user to do anything manually. When the page has expired, it will remain on the system and can be easily linked to from an archives page.

It may also help to have a template for each month, to at least start with a standard structure of the page. Depending on how we choose to do this, users could choose to keep to the structure or amend it as appropriate each month. - AdamBMorgan (talk) 13:37, 4 December 2012 (UTC)

 * My idea consists of:
 * the main page (News),
 * an "Issues" subpage with links to all
 * the issues' subpages.
 * The main page will include—like a template—the current month's issue.--Erasmo Barresi (talk) 16:11, 6 December 2012 (UTC)

 * Looking at Signpost, we may need one or more administrative pages as well. We can have a separate page for suggestions or use the talk page of the (main?) admin page.  On the subject of talk pages: Signpost appears to transclude talk pages (of the subpages) into the article pages for use as a comments page. I think that's an interesting idea. - AdamBMorgan (talk) 23:12, 8 December 2012 (UTC)

 * Wikisource talk:News may be used for general administration. However, users should be encouraged to write post, not just to suggest them. Comment pages are a good idea, but would they be actually used? They're slightly used even on Wikipedia. An initial draft for the newsletter is here.--Erasmo Barresi (talk) 22:23, 10 December 2012 (UTC)

Content
We need to discuss what news will actually be reported in this newsletter. What regular, "filler" material can it use? (The most obvious being a list of new texts, based on the main page box, preferably with comment otherwise it would just a duplicate existing pages). Will it have opinion pieces, interviews or other material? If so, is anyone volunteering to actually contribute these items. In some cases, we can possibly steal items from Signpost for Wikimedia-wide issues. - AdamBMorgan (talk) 13:37, 4 December 2012 (UTC)

 * The newsletter may include:
 * news concerning Wikisource and the Wikimedia projects in general,
 * links to pages of online medias who have written or talked about Wikisource,
 * reports of important discussions which have taken place on wiki pages, on mailing lists, elsewhere on the Internet, or in real meetings,
 * comments on featured texts, community collaborations, and monthly proofreads,
 * requests for comments, including administrator's nominations, major proposals, and surveys,
 * "milestones" and notable statistical data,
 * news to be shared with all contributors.
 * Erasmo Barresi (talk) 16:11, 6 December 2012 (UTC)

 * Monthly projects (started and completed) and the featured text for the month
 * Not everyone comes through the Main Page or reads it all. In my case, I don't see anything below the Featured Text on the left side when I'm at work, because of monitor scaling. Folks with smaller-screen Mobile devices will likely have a similar problem. So, Main page information that rotates could be included in compact form somewhere in the News. --EncycloPetey (talk) 17:29, 6 December 2012 (UTC)

 * If we are summarising the main page (and that's a fair idea), to what extent should we repeat items from Scriptorium. Should the newsletter assume that everyone who wants to know would have already read that page instead or can something be summarised and repeated on the newsletter if it is of widespread interest. - AdamBMorgan (talk) 23:20, 8 December 2012 (UTC)

 * Anything should be summarized on the newsletter if it is of widespread interest.--Erasmo Barresi (talk) 22:23, 10 December 2012 (UTC)

Format
Would we want this to be a page of news, just a series of wikilinked headlines with the content on other pages, or "summary style" with most of the material on other pages and a headline with summary for each item on the newsletter itself? Any of these could work. Personally, I would avoid creating too many additional pages if they are unnecessary, especially for the first few issues. - AdamBMorgan (talk) 13:37, 4 December 2012 (UTC)

 * Personally, I'd have all posts on the same page, with a second-level heading for each post.--Erasmo Barresi (talk) 16:11, 6 December 2012 (UTC)

Final publication date
I can't think of a better heading at the moment. I mean, will a month's newsletter be "live" (edited and new things added) or will it be fixed (by page protection or consensus) once it is on the main news page? I can see three possibilities at time of writing: Personally, I prefer 1 or 2 because it is more like a "real" news publication. On the other hand I can see that 3 might be useful if we are using a monthly schedule and newsworthy things happen during the month (especially if early in the month). - AdamBMorgan (talk) 00:25, 12 December 2012 (UTC)
 * 1) The newsletter is edited up to the end of the previous month (ie. the February issue is written in January, with edits up to the 31st of January) but once it is transcluded into Wikisource:News it is left as it is.
 * 2) As above but any errors or updates are allowed as long as they are clearly marked as such.
 * 3) New stories and edits can be made through out the month (ie. new items could be added to the February issue up to the 28th, or 29th, of February).

 * Most posts will be written before the beginning of the month, but I prefer for the newsletter to remain open to new posts until the end the month. Example: on January 10 the community decides to organize a survey from Jan 15 to Jan 30. When should the news appear on the newsletter? At the time of the decision, of course, not on February.--Erasmo Barresi (talk) 21:28, 12 December 2012 (UTC)


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Page:Narrative of a Visit to the Australian Colonies.djvu/97

1832.] Though, in the course of our travels, we were sometimes present when thanksgiving was uttered in a formal way, which left upon the mind, the impression, that God was drawn nigh unto with the lip, while the heart was far from him; yet we were often sensible of a measure of the influence of the Holy Spirit, when thanksgiving was devoutly uttered by those who were in the constant practice of using expression on such occasions. Nevertheless, when we were present, where the attention of the company was individually turned to the Lord, in a short period of silence, in order to feel thankful, and to acknowledge this feeling in the secret of the heart, we were sensible of a greater measure of divine influence, which comforted our minds, under the belief that the Father of mercies condescended more decidedly, to mark this homage with approbation.

One of the pensioners who came to this land by the Science, died in the Hospital about this time. He came under powerful convictions for sin, on the passage hither, and appeared to rind a measure of peace through faith in Christ, and to be seeking help from God, in a humble frame of mind. At that time he abstained from drunkenness, but he could not be persuaded to give up taking his ration of spirits, alleging that the water was bad, and required qualifying. He had formerly been affected with dropsy, and having kept alive an appetite for intoxicating drink, his old shipmates succeeded, after he landed, in prevailing upon him to drink largely. This soon produced a recurrence of the disease, and again brought darkness over his mind, and in his last days, nothing could be learned to afford any ground of hope in his death.

Meeting with a young man who had thoughts of entering the artillery, I endeavoured to dissuade him. Nothing seems to me more clear, than that if we 'do to others as we would that they should do to us,' we cannot fight; and that if we love our neighbour as ourselves, we cannot make war upon him. That if the keeping of the commandments of Jesus be a proof of our love to him, it is impossible to make war, and love him; for this evil is as much opposed to his commandment, 'If thine enemy hunger, feed him, and if he thirst, give him drink,' as darkness is to light. It seems a vain attempt


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Page:Narrative of a Visit to the Australian Colonies.djvu/98

62 to elude the force of this injunction, by saying it applies to persons, and not to nations. Is not this making the commandment of none effect by the tradition of men?

8th mo. 15th. We crossed the Derwent to Kangaroo Point—a distance of about three miles—in an open boat; and travelled along a cart track through the Bush, to the house of a Government Surveyor on Clarence Plains, whose wife was our fellow-passenger from England. Here we were received with that hospitality for which the settlers in this country are justly celebrated, and of which we largely partook during our journeying among them. There are several houses in this direction; but as is generally the case in this country, most of the land is unenclosed, grassy forest. The few fields which are near the houses are fenced with posts and rails.

16th. We visited one of the Government Schools, many of which are established in different parts of the Island. They are generally imperfectly organized on the plan of the English National Schools, which is far from working well with the small and irregular attendance general in this country. This originates in the lack of interest, induced by the schools being free, the want of a proper value for education on the part of parents, the unsettled and undisciplined habits which prevail extensively, and from the circumstances in which the settlers in a newly-occupied country are generally placed. Many of the people in this district were formerly resident on Norfolk Island; from whence they were removed by the Government: they have had too little education themselves to be able to estimate its value for their children.

17th. We visited a chain-gang stationed at Kangaroo Point, consisting of twenty-nine men, employed in making roads, &c. While speaking to the men as they sat on the ground at the dinner hour, a Scorpion came out of a log upon their fire, and attempted in vain to escape from the heat; it became affected with convulsive movements, by which its tail struck its back. Probably something of this kind may have given rise to the notion, that a scorpion commits suicide by stinging itself when surrounded by fire. Scorpions are common in this country among decayed timber; they are of small size, and their sting is not much worse than that of a wasp. A green,


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Page:Auerbach-Spinozanovel.djvu/385

Rh signification," said Oldenburg. "Of two people who pursue each other with inextinguishable hatred we say they are enemies like spiders."

"Your lord and master, Descartes," said Spinoza, "could have learned a great deal from these spiders. He would probably have then not brought forward a false proof of a true thing. He tries to prove the existence of God from the fact that we, who have an idea of him, exist. He takes two axioms to prove this. Firstly, 'That which can perform the greater and more difficult can also perform the lesser and less difficult.' Secondly, 'It is greater to create and preserve the substance than the attributes and qualities of the substance.' I do not know what he means by that. What does he call easy, what difficult? Nothing is absolutely easy or difficult in itself, but can only be called so with regard to its cause. We want no other example but this spider; with very little trouble it spins a web that men could not make without very great difficulty. On the other hand men do many things with ease that would perhaps be impossible to angels. What can be called absolutely easy or difficult? It would in this way be easily imaginable that men may exist without necessarily supposing the existence of God. But the existence of God, as we have said, follows necessarily and consequently on the idea of him."

Spinoza held a lengthier discussion with

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Page:Auerbach-Spinozanovel.djvu/386

364 on the subject. We have remained long enough in the house of Klaas Ufmsand, and will pause until we can again conduct Benedict to Olympia. There our story is quite in another key.

title: Page:Auerbach-Spinozanovel.djvu/386


text: Chronological Table and Index of the Statutes/Chronological Table/Cha1


text: Spinoza: A novel/Chapter 21

title: Spinoza: A novel/Chapter 21


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Page:Auerbach-Spinozanovel.djvu/387

ERKERING had clasped Olympia's hand, and prayed Cecilia in a jesting tone to be his godmother if he became a Catholic. He did not let loose her hand when Spinoza entered, in spite of Olympia's efforts. Spinoza stared in astonishment. Olympia blushed, she snuffed the candle, and, during the short interval of darkness, quite recovered herself, and gave Spinoza a lecture on his prolonged absence.

"I cannot understand," she said, "how a man of your age can immure himself so in a cell. Frau Gertrui told me that you had not been down stairs for the last ten days, and that you had, moreover, used a pound and a half of oil in your nightly studies. You might become a monk or a hermit without any self-sacrifice. It is a pity you are not a Catholic."

"I regret it equally; to put off the old man is easy enough, but to draw the old on anew is difficult."

Olympia was silent. Kerkering looked puzzled; he used all his powers of mind, but could not rightly understand what lay behind these words.

title: Page:Auerbach-Spinozanovel.djvu/387


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366 "It is provoking," Olympia began again, "that we women must perpetually go in leading-strings, and never dare manage to be free. I cannot help wishing to see the room for one minute that makes the whole world unnecessary to you. Take care; I have settled it all with Gertrui. Next time you are not at home I shall come and examine everything. I must find the arcanum that can keep you so much to itself. You must have something extraordinary there; day by day polishing glass and studying, studying and polishing glass. Always alone, not even an organ or a lute near you; no one could endure it. But I shall find out the secret soon."

"This time it is my turn," answered Spinoza, "to deny you a sixth sense. If you seek through everything you are certain to overlook a companion whose heart glows for me, and whose warm breath I inhale with pleasure. But alas! this faithful companion is evanescent and frail, like all things earthly."

"Oh, you fanatical and godless smoker! But in your place I would really leave off smoking. It is only an artificial taste, an imaginary pleasure."

"After music nothing refreshes a weary spirit like a pipe of the American weed. Like the waves of sound in music here the waves of smoke float around us and smooth over all that is ruffled in us. When I easily and silently take a long puff at the

title: Page:Auerbach-Spinozanovel.djvu/388


text:
Index talk:The varieties of religious experience, a study in human nature.djvu

Formatting
Suggestions:
 * Use fs90 for smaller text (quotations) — fs90/s, fs90/e where necessary.

 * [from Scriptorium] If you want everything between fs90/s & fs90/e to render as paragraphs, the start and end templates must exist before and after the block of text on their own lines (not up against the begining and end of the first or last sentences/lines). If you don't want the last line of a paragraph split over 2 pages to become a new paragraph, insert an extra blank line in the footer before the dummy end tag (quirk in Page: namespace only). -- George Orwell III (talk) 01:38, 9 December 2012 (UTC)

 * Use smallrefs in footer

 * I have added + to the edittools box, near . --Zyephyrus (talk) 21:47, 6 December 2012 (UTC)
 * Thanks, Londonjackbooks (talk) 17:01, 10 December 2012 (UTC)

=Talk=

3-page-ref
[mental note: 3-page-spanning refs instances: pp. 10-12, 389-391, 492-494, 495-497 (all fixed)]

This reference which spans 3 pages (pp. 10-12) renders correctly in the Main (rendering paragraph breaks). I'm pretty sure I copied all the formatting idiosyncrasies to a 'T', yet paragraph breaks are not rendered in the Main for another instance of a 3-page reference (pp. 389-391). What am I missing? Londonjackbooks (talk) 14:21, 10 December 2012 (UTC)

 * Look, this work exposes how limited the "simplified" wikicode actually is compared to straight HTML (i.e. a page with a paragraph that has a quote in a sub-paragraph which has a ref spanning 3 or more pages.)
 * If you want extra paragraphs beyond the first paragraph in any ref to act like a paragraph - stop worrying about the stupid wikicode and go with straight HTML - just wrap the paragraphs in     tags!!!!

Also, why is it that on ref p3, the ref follow page number ('p11') is not within quotation marks (as it is on ref p2)? I know that doing so would cause that block of text to not render in the Main, but what is it about leaving the quotation marks off that causes it to render?
 * Beats me. In the normal world anything preceded by an equal sign need to be wrapped by quotes and thats the way I operate. Just because the Wikicode is designed to make things easier for newbies and such doesn't make it right.

What would you do in the case of a 4-pg-spanning reference? Londonjackbooks (talk) 14:26, 10 December 2012 (UTC)
 * Shoot the editor square in the forehead, asap. -- George Orwell III (talk) 15:35, 10 December 2012 (UTC)
 * Not an option. Improvisation (with respect to [unconventional] formatting,—i.e., 'fudging it') would be a better alternative :) Londonjackbooks (talk) 16:14, 10 December 2012 (UTC)
 * Sounds like you still have it slightly backwards. Wikicode fudges HTML in the hope doing so will make editig easier for the newcomer. It usually does... but as is the case with most shortcuts - it usually comes at the expense of something else.
 * FWIW.... I really don't know how to handle a 4 page ref but I assume its no different than a 3 page ref. You also know what they say about the word 'ass u me'. -- George Orwell III (talk) 16:30, 10 December 2012 (UTC)
 * I am very much aware of 'what they say'... My husband and I frequently make ass u m[e]ptions with respect to one another. With respect to fudging it, I wasn't trying to be technical, but in this case, your assumption proved enlightening.  Thanks, Londonjackbooks (talk) 16:47, 10 December 2012 (UTC)
 * Your Welcome. Its satisfying enough just to know something my brain farted out has helped further your efforts. :) -- George Orwell III (talk) 17:01, 10 December 2012 (UTC)
 * I wish my brain worked more the way y'all's does, but I'm learning to live with it. My 'brain farts' are not usually so productive ;) Takes all kinds to further efforts here, I guess... (chit-chat over) Londonjackbooks (talk) 18:21, 10 December 2012 (UTC)

paragraph breaks in refs not rendering
Solution: Wrap paragraphs in   tags. (GO3's recommendation)

ellipses
Which one?
 * … (&hellip)

from WP: "The most common form of an ellipsis is a row of three periods or full stops (. . .) or a pre-composed triple-dot glyph (…)... The Chicago Manual of Style recommends that an ellipsis be formed by typing three periods, each with a space on both sides."

Londonjackbooks (talk) 13:02, 17 December 2012 (UTC)

 * I went ahead and 'decided' to use the 'hellip' option, and applied it to the text where other methods were used. Londonjackbooks (talk) 21:45, 18 December 2012 (UTC)


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Rh pipe, keep the ethereal draught a moment in my mouth, and then let it stream out in a light breath, it flatters and soothes my mouth and lips as a soft melody does my ears. You know well enough the ill effect of that damp cold grey on grey painted weather. That, if I may so call it, prickly feeling of discomfort, which then pervades our whole being, I can chase that away much better when I am surrounded by a cloud of tobacco smoke. I make myself independent of the influence of the weather, and when I watch the fleeting play of the smoke wreaths my mind gains in breadth and I feel myself so delightfully peaceful and enlightened."

"Glorious!" cried Olympia; "now, for once, I see you as an enthusiast."

"I must become enthusiastic to make you understand the worth of anything that you cannot try for yourself."

"What a pity it is you never knew my Uncle Boniface."

"Let the dead rest in peace," said Cecilia, who sat reading in the window. "What do you want with our blessed uncle?"

"It does not matter disturbing his rest a little in the other world; he had too much rest in this life and was always ill in consequence."

Cecilia did not answer, but during the ensuing conversation she retired unnoticed into the next room.

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368 "Was your uncle, too, a priest of tobacco's vestal fire?" asked Spinoza.

"I remember quite well now a sermon he preached five years ago in the church of St. John. He was a zealous opponent of tobacco in both forms. 'They have noses, and smell not,' he cried with the psalmist from the pulpit; 'they have mouths, and taste not.'"

"'And speak not,' saith David," corrected Spinoza; but Olympia continued undisturbed:

"They offer their bodies to Moloch and Baal. Each one from early morning smokes his calf's, ox's, or sheep's tongue, and the vapor rises from his mouth like the reek of a sacrifice. That is why their tongues are dry when they should pray an 'Ave Maria.' They hourly chew the leaves of this plant of sin, as if it were heavenly manna that tasted like coriander in honeycomb; and in a while they tickle their noses with the stinking weed that Beelzebub sowed so that they can no longer smell the delightful odor of church incense. Woe! woe unto this Babylon, this Sodom and Gomorrah! But one day they will find their true reward, and will smoke merrily in hell, where there is wailing and gnashing of teeth; and those who have tickled their noses will be salted with the leviathan and the other monsters in the depths of the lower world. The Lord preserve you from such chastisement. Amen!"

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Rh "Bravo!" cried Spinoza. "Pathos suits you excellently; you are a living concordance to the Bible."

"Many thanks," said Olympia roguishly; "do you agree with me that the priests are so zealous against tobacco because they are afraid of Ancyra?"

"Not quite, for I think that they will for long and long enough preach the same thing from the pulpit, while the domines themselves, between each of their saving phrases, will take a pinch of snuff from the gilt box on the reading desk of their pulpit. My Peter Blyning always says, when he takes a pinch fasting in the morning, that it is his spiritual breakfast."

"It occurs to me now," said Olympia: "do you know the horrible treatise of the wise King Solomon?"

"I know all the writings of Solomon, but I hope you do not call the 'Preacher,' or the 'Song of Songs,' horrible, and wish to banish it from the canon like the old Fathers of the Church!"

"Oh, no! I mean something quite different. My Solomon, indeed, the Presbyterians now leave to roast and steam in hell for punishment of his prophetic zeal; what grimaces he will make! I will be with you again, gentlemen, in a minute." She took a light from the table and went out, singing as she went.

"What a wonderful, enigmatical girl!" said

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370 Kerkering, as he sat near Spinoza in the darkness. "She is as learned as if she had ten professors in her pocket. When I hear her talk like that I feel as if—as if—I don't know what; I would rather be quite still, and only wish that she would go on talking forever. I cannot keep up with her; you are the man for her."

"Are you of that opinion too?" responded Spinoza, and a light broke in on the darkness to Kerkering.

"'The people that walked in darkness saw a great light!' How does pathos suit me, Herr von Spinoza?" said Olympia, entering with a large book under her arm. "Please excuse me. I did not see that Cecilia had gone away, or I would not have left you in darkness."

"A double light appears with you," said Kerkering, perhaps referring to Spinoza's late disclosure. Olympia thanked him and opened the book.

"I think I have found something in which I can still be your teacher. Know then, that King James I. of England was called Solomon the Wise, and here is his horrible canonical treatise, De Peccato Mortali Fumandi Nicotianam. Are you ready for death, Herr von Spinoza?"

She then read a passage from the book.

"If the pious king had only known," said Olympia, "that now a man would rule over England, named Oliver Cromwell, who carries his Bible in his

title: Page:Auerbach-Spinozanovel.djvu/392


text: Page:EB1911 - Volume 19.djvu/621

title: Page:EB1911 - Volume 19.djvu/621


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Rh sword-hilt, and yet commits the deadly sin of smoking cigars all day long! I am delighted, however, to have found your weak point at last."

"You knew that long ago," replied Spinoza, and Kerkering nodded, and bit his lips in mental assent.

"You are very unjust to music," said Olympia, "when you compare it with your hobby. Your Descartes knew that music gave us many problems to solve; his book Compendium Musices fascinated me very much. But the creation of music and its effects cannot be calculated and demonstrated in numbers. And yet music has some resemblance to mathematics, in that men created numbers, which did not exist in the world, but were imagined. And men created music, to which there was no parallel in the known world."

"The sounds we hear?"

"They have nothing to do with it. That men created and imagined a whole kingdom of inexhaustible sensations by tones makes music a miracle of the human mind as much as mathematics."

"Music moves in a course, uncircumscribed by fixed definitions," remarked Spinoza.

"How cold that sounds! When I shut my eyes and listen to good music I best comprehend myself, and men and circumstances that were before confused become clear to me. Imagine in harmony the spectacle of an endless succession of imprisoned

title: Page:Auerbach-Spinozanovel.djvu/393


text: Historical Account of the Navigable Rivers, Canals, and Railways, of Great Britain/Avon and Gloucestershire Railway


text:
Page:Chronological Table and Index of the Statutes.djvu/78

60

 * -


text: 1911 Encyclopædia Britannica/Grand Canyon


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Page:The Works of Lord Byron (ed. Coleridge, Prothero) - Volume 7.djvu/100

66 {{center|{{larger|MY BOY HOBBIE O. [John Cam Hobhouse (1786-1869) (see Letters, 1898, i. 163, note 1) was committed to Newgate in December, 1819, for certain passages in a pamphlet entitled, A Trifling Mistake in Thomas Lord Erskine's recent Preface, which were voted (December 10) a breach of privilege. He remained in prison till the dissolution on the king's death, February 20, 1820, when he stood and was returned for Westminster. Byron's Liberalism was intermittent, and he felt, or, as Hobhouse thought, pretended to feel, as a Whig and an aristocrat with regard to the free lances of the Radical party. The sole charge in this "filthy ballad," which annoyed Hobhouse, was that he had founded a Whig Club when he was an undergraduate at Cambridge. He assured Murray (see his letter, November, 1820, Letters, vol. iv. Appendix XI. pp. 498-500) that he was not the founder of the club, and that Byron himself was a member. "As for his Lordship's vulgar notions about the mob," he adds, "they are very fit for the Poet of the Morning Post, and for nobody else." There is no reason to suppose that Byron was in any way responsible for the version as sent to the Morning Post.

{{center|"MY BOY HOBBY O.

[{{sc|Another Version}}.]

"To the Editor of the Morning Post.}}

"{{sc|Sir}},—A copy of verses, to the tune of ' My boy Tammy, ' are repeated in literary circles, and said to be written by a Noble Lord of the highest poetical fame, upon his quondam friend and annotator. My memory does not enable me to repeat more than the first two verses quite accurately, but the humourous spirit of the Song may be gathered from these:—

{{block center|{{center|1.}}

{{shift left|"Why were you put in Lob's pond,|.4em}}

{{gap}}My boy, Hobby O? (bis)

For telling folks to pull the House

{{gap}}By the ears into the Lobby O!

}}}}

{{block center|{{shift left|New Song to the tune of|6em}}

{{smaller|{{shift left|"Whare hae ye been a' day,|.4em}}

{{gap}}My boy Tammy O?

Courting o' a young thing

{{gap}}Just come frae her Mammie O."}}}}

{{block center/s}} {{center|1.}}

{{sc|How}} came you in Hob's pound to cool,

{{gap}}My boy Hobbie O? {{block center/e}} {{smallrefs}}


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Page:The Works of Lord Byron (ed. Coleridge, Prothero) - Volume 7.djvu/101

Rh Because I bade the people pull

The House into the Lobby O.

2.

My boy, Hobby O? (bis)

There's me and ,—gentlemen,

And Blackguards and  O!

3.

My boy, O? (bis)

Yes, Southwark's Knight, the County ,

And in the City, O!

4.

My boy, O? (bis)

We spout with tavern Radicals,

And drink with them hob-nobby O!

5.

My boy, O? (bis)

It gives our partisans a chance

Watches to twitch from fob-by O!

6.

My boy, O? (bis)

Oh yes; to stir the people up,

And then to head the mob-by O.

7.

My boy, O? (bis)

No! they'd see King and Parliament

Both d—d without a sob-by O!

8.

My boy, O? (bis)

Why, then, they'll swing, like better men,

And that will end the job-by O! ". "April 15, 1820."}}

* "Southwark's Knight" was General Sir Robert Thomas Wilson (1777-1849), who was returned for Southwark in 1818, and again in 1820; "County Byng" was George Byng, M.P. for Middlesex; and "Bobby" was Sir Robert Waithman (1764-1833), who represented the City of London in 1818, but lost his seat to Sir William Curtis in 1820. All these were advanced Liberals, and, as such, Parliamentary friends of Hobhouse.]


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Rh a church to have an organ and old brasses, marbles and frescoes and stained windows. Epithets lend an atmosphere and overtones to our devotion. They are like a hymn of praise and service of glory, and may sound the more sublime for being incomprehensible. Minds like Newman's grow as jealous of their credit as heathen priests are of that of the jewelry and ornaments that blaze upon their idols.

Among the buildings-out of religion which the mind spontaneously indulges in, the aesthetic motive must never be forgotten. I promised to say nothing of ecclesiastical systems in these lectures. I may be allowed, however, to put in a word at this point on the way in which their satisfaction of certain æsthetic needs contributes to their hold on human nature. Although some persons aim most at intellectual purity and simplification, for others richness is the supreme imaginative requirement. When one's mind is strongly of this type, an individual religion will hardly serve the purpose. The inner need is rather


text:
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Rh


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Page:The Works of Lord Byron (ed. Coleridge, Prothero) - Volume 7.djvu/102

68 2.

What did the House upon this call,

My boy Hobbie O?

They voted me to Newgate all,

Which is an awkward Jobby O.

3.

Who are now the people's men,

My boy Hobbie O?

There's I and Burdett—Gentlemen

And blackguard Hunt and Cobby O.

4.

You hate the house—why canvass, then?

My boy Hobbie O?

Because I would reform the den

As member for the Mobby O.

5.

Wherefore do you hate the Whigs,

My boy Hobbie O?

Because they want to run their rigs,

As under Walpole Bobby O.

6.

But when we at Cambridge were

My boy Hobbie O,

If my memory dont err

You founded a Whig Clubbie O.


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460 of something institutional and complex, majestic in the hierarchic interrelatedness of its parts, with authority descending from stage to stage, and at every stage objects for adjectives of mystery and splendor, derived in the last resort from the Godhead who is the fountain and culmination of the system. One feels then as if in presence of some vast incrusted work of jewelry or architecture; one hears the multitudinous liturgical appeal; one gets the honorific vibration coming from every quarter. Compared with such a noble complexity, in which asscending and descending movements seem in no way to jar upon stability, in which no single item, however humble, is insignificant, because so many august institutions hold it in its place, how flat does evangelical Protestantism appear, how bare the atmosphere of those isolated religious lives whose boast it is that "man in the bush with God may meet." What a pulverization and leveling of what a gloriously piled-up structure! To an imagination used to the perspectives of dignity and glory, the naked gospel scheme seems to offer an almshouse for a palace.

It is much like the patriotic sentiment of those brought up in ancient empires. How many emotions must be frustrated of their object, when one gives up the titles of dignity, the crimson lights and blare of brass, the gold embroidery, the plumed troops, the fear and trembling, and puts up with a president in a black coat who shakes hands with you, and comes, it may be, from a 'home' upon a veldt or prairie with one sitting-room and a Bible on its centre-table. It pauperizes the monarchical imagination!

The strength of these æsthetic sentiments makes it


text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 7/My Boy Hobbie O


text:
The Encyclopedia Americana (1920)/Tarr, Ralph Stockman

TARR, Ralph Stockman, American geologist: b. Gloucester, Mass., 15 Jan. 1864; d. 1912. He was graduated from Harvard in 1891, and was assistant in geology there 1890-91. From 1892-97 he was assistant in geology at Cornell University, and thereafter professor of dynamic geology there until his demise. He has published ‘Economic Geology of the United States’ (1893); ‘Elementary Physical Geography’ (1895); ‘Elementary Geology’ (1897); ‘Physical Geography of New York’ (1902); ‘Geography of Science’ (1905); ‘Alaskan Glacier Studies’ (1914); ‘College Physiography’ (1914).


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62


text:
1922 Encyclopædia Britannica/Newton, Ernest

NEWTON, ERNEST (1856-1922), English architect, was born Sept. 12 1856. After having been at school at Uppingham, he entered the office of Norman Shaw, with whom he spent the following six years. Here in the company of a gifted band of young students the influence of this talented teacher made—as was evidenced more especially in Newton's earlier days—a strong impress on his trend of design, and helped to imbue him with that appreciative feeling for, and grasp of, English Renaissance domestic architecture which characterize his work. Established on his own account there fell to him much work of this special nature, for his province consisted almost entirely in the designing of new country houses or modifying or adding to existing ones. His few excursions into architecture of an ecclesiastical nature include the house of retreat and chapel for the Sisters of Bethany, and St. Swithin's church, Hither Green, the latter an interesting and successful departure from the normal plan, with a choir diminishing in width towards the east end. Newton's domestic work shows in its later phases more than in his first essays the influence of the architecture of the 18th century. Still, neither then nor earlier is it rigidly bound by tradition, but speaks an educated individuality. Amongst his houses are Buller's Wood, Chislehurst; Redcourt, Haslemere; Steephill, Jersey, a house set in an old and typical Jersey garden; and Ardenrun Place, Blindley Heath. His literary work includes A Book of Houses and—his particular spécialité—A Book of Country Houses.

In the first year of the World War, Newton's position as president of the Royal Institute of British Architects and his professional acquirements were utilized by the Government, and under the Ministry of Munitions and its Labour Department he was largely responsible in 1916, and entirely so in 1917, for dealing with the control of every type of constructional work, including such important undertakings as railways and electric schemes. He also, as expert adviser, considered claims for exemptions in the building trades generally—a post of great responsibility. He became R.A. in 1919, and was awarded a C.B.E. in 1920. He died in London Jan. 25 1922.


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82 THE CONQUEST.

IMPROMPTU.


text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 7/The Conquest


text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 7/Impromptu


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Rh JOURNAL IN CEPHALONIA.

SONG TO THE SULIOTES.

1.

to battle! Sons of Suli

Up, and do your duty duly!

There the wall—and there the Moat is:

Bouwah! Bouwah! Suliotes!

There is booty—there is Beauty,

Up my boys and do your duty.

2.

By the sally and the rally

Which defied the arms of Ali;

By your own dear native Highlands,

By your children in the islands,

Up and charge, my Stratiotes,

Bouwah!—Bouwah!—Suliotes!


text:
The New International Encyclopædia/Huddersfield

HUD'DERSFIELD. A manufacturing and market town in the West Riding of Yorkshire, England, on the Colne, 16 miles southwest of Leeds. It has excellent facilities for intercommunication by railway and canal with all important commercial centres, and is the chief seat of the English cloth and woolen

(Map: England, E 3). Coal-mining and stone-quarrying are also profitable industries. The town is well built, with spacious thoroughfares, and fine ecclesiastical, public, and commercial buildings. The town hall and market hall are noteworthy. It has a proprietary college affiliated to the London University, a collegiate school, and other educational institutions. Its municipal government is of a high order and the corporation has been a pioneer in several economic features. Artisans' dwellings were established in 1853 for married couples, and for single women as well as for bachelors. Huddersfield was the first to own and work its tramways; it owns its gas, water, and electric works, and several beautiful parks; maintains free public libraries, an art gallery, public baths and wash-houses, slaughterhouse, markets, technical schools, fire brigade, a hospital, cemeteries, and a modern system of refuse and sewage disposal. It was the first town to adopt an eight hour labor day. It is the seat of a United States consulate. Although a town mentioned in the Domesday Book, its importance dates only from the establishment of the woolen manufacture in the eighteenth century. Population, in 1891, 95,400; in 1901, 95,000.