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Rh mind like a complete design, with every point fastened to the sympathies.

As soon as she had finished he rose quickly from a desire to be alone. So well had the story been knit to his mind that he felt it an irritation, a binding pain. He was bidding her good-night when she caught his hand. Something in his mere temperament drew women towards him.

"Are you married?" she asked, looking into his eyes in the way with which those who are married some times exchange confidences.

He looked quickly away, and his face flushed a little fiercely.

"I am not married," he replied, withdrawing his hand.

She threw it from her with a gesture of mock, pleased impatience; and when he had left the room, she sat for a while over the ashes.

"If she were not a nun"—then she laughed and made her difficult way to her bed. But in the room above he sat down to think.

Was this, then, not romance, but life in his own State? Vaguely he had always known that farther south in Kentucky a different element of population had settled, and extended into the New World that mighty cord of ecclesiastical influence which of old had braided every European civilization into an iron tissue of faith. But this knowledge had never touched his imagination. In his own land there were no rural Catholic churches, much less convents, and even among the Catholic congregations of the neighboring towns he had not many acquaintances and fewer friends.

To descend as a gay bird of passage, therefore, upon


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202 these secluded, sombre fields, and find himself in the neighborhood of a powerful Order—to learn that a girl, beautiful, accomplished, of wealth and high social position, had of her own choice buried herself for life within its bosom—gave him a startling insight into Kentucky history as it was forming in his own time. Moreover—and this touched him especially—it gave him a deep er insight into the possibilities of woman's nature; for a certain narrowness of view regarding the true mission of woman in the world belonged to him as a result of education. In the conservative Kentucky society by which he had been largely moulded the opinion prevailed that woman fulfilled her destiny when she married well and adorned a home. All beauty, all accomplishments, all virtues and graces, were but means for attaining this end.

As for himself he came of a stock which throughout the generations of Kentucky life, and back of these along the English ancestry, had stood for the home; a race of men with the fireside traits: sweet-tempered, patient, and brave; well-formed and handsome; cherishing towards women a sense of chivalry; protecting them fiercely and tenderly; loving them romantically and quickly for the sake of beauty; marrying early, and sometimes at least holding towards their wives such faith, that these had no more to fear from all other women in the world than from all other men.

Descended from such a stock and moulded by the social ideals of his region, Helm naturally stood for the home himself. And yet there was a difference. In a sense he was a product of the new Kentucky. His infancy had been rocked on the chasm of the Civil War; his childhood spent amid its ruins; his youth ruled by

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


text:
Executive Order 11298

Executive Order 11298 -- Prescribing the interest rate for deposit of savings of members of the uniformed services

By virtue of the authority vested in me by Section 1035 of Title 10 of the United States Code, as amended by the Act of August 14, 1966, I hereby prescribe that amounts deposited by members of the uniformed services under that Section shall accrue interest at the rate of ten percent per annum, compounded quarterly.

This order shall be effective September 1, 1966.

Source: The provisions of Executive Order 11298 of Aug. 14, 1966, appear at 31 FR 10915, 3 CFR, 1966-1970 Comp., p. 575, unless otherwise noted.

title: Executive Order 11298


text:
User:Auréola/Moreno

1. LIVRO TAMBÉM ILUSTRADO TAL QUAL O "MACACOS METÁLICOS"

2. ESCOLHER UM BOM TITULO

3. O VILÃO ROUBA O SOL E AFUNDA NO OCEANO, PASSANDO A VENDER FOGO PARA OS HOMENS EM TROCA DE SUAS ALMAS.

4. O HERÓI, CHAMADO MORENO, É UM HOMEM FORTE E ALEGRE QUE TENTARÁ REVERTER A SITUAÇÃO.

5. A PAIXÃO DE MORENO É UMA LINDA NEGRA DE CABELOS BEM GRANDES E SEIOS FARTOS QUE DIRIGE UM FUSCA DOURADO. AMBOS TERÃO CENAS QUENTES E ERÓTICAS JUNTOS.

METÁFORA ENTRE ESSE MUNDO DE HOJE EM QUE REALMENTE TEMOS MAIS POSSIBILIDADES MAS TAMBÉM NÃO ESTAMOS COMPLETAMENTE FELIZES; ALÉM DISSO, EXISTE UM COMBATE ENTRE O DINHEIRO E O PRAZER. A FRASE DO ZÉ CELSO DIZ TUDO:

 * "A sexualidade é divina. E eu sou muito religioso, mas minha religiosidade não é a de acreditar num Deus transcendente, que está fora de nós, e sim que Deus está dentro de nós, e tudo em nosso corpo é sagrado. E o indivíduo que não é capaz de assumir o seu prazer e o seu gozo realmente é um indivíduo que não possui a si mesmo, é um rebanho, daquele que vai na conversa da igreja ou dessa conversa toda de maldição sexual. A “des-repressão” sexual é considerar a sexualidade uma dádiva da natureza. No momento em que você abdica ou reprime a sua sexualidade, você está negando sua própria origem. Você vem de um ato de amor, todos vêm. Então a divindade começa por aí. A própria experiência sexual é uma experiência religiosa, de vida, com intensidade, sem medo, sem culpa, libertadora, porque o indivíduo que é dono do seu próprio gozo é dono do seu poder. E a origem da política está na liberdade do amor, da sexualidade, do poder. Se os políticos brasileiros se inspirassem no poder que a cultura brasileira tem, o Brasil sairia dessa crise e seria o país que daria ao mundo todo uma outra possibilidade, porque o mundo é dominado por estruturas totalmente baseadas num maniqueísmo obscuro e simplista de bem e mal, que parte da vergonha e da negação da sexualidade. Eu acho que a igreja devia pedir perdão pelo que ela fez a partir da sacralização da sexualidade."

 * "Não, não é uma troca de idéias, mas sim de energia. É uma troca libidinosa, uma tentativa de transmitir potência, porque eu acho que o grande fato do teatro, de você reunir pessoas, é mostrar que existe uma potência erótica, sexual, que permite você criar não somente filhos biológicos, mas gerar, socialmente, vida, obra de arte e encontros amorosos, amizades, amores, paixões. A paixão é a força-motriz da história. Apesar de vivermos numa época em que é quase insuportável assistir televisão, em que só se fala em dinheiro, é uma coisa nada libidinosa, uma coisa que brocha. O amor libido, paixão, mais do que a economia, é o que move a história."
 * Haverá um personagem casal que em seu ato de amor criarão uma obra de arte em vez de um filho.

 * "A primeira coisa é você tomar consciência dela dentro de você, porque a ditadura econômica é muito forte dentro de nós, inclusive artistas. Você só ouve falar em dinheiro, na televisão, nos jornais. Você encontra as pessoas e uma hora elas não estão com dinheiro para pegar ônibus para ir ao ensaio, ou para comer, ou os que estão com muito dinheiro estão investindo não sei onde. E isso é uma cultura que está obcecando e alienando as pessoas, tirando completamente cada um de si mesmo. Os políticos, na sua maioria, você vê que só tem gente de classe média para cima, não tem representante popular, e essas pessoas todas, peruas ou mauricinhos, são absolutamente colonizados pela cultura da visão única de homem, seja ela no centro ou na esquerda, uma cultura dominante do império americano. Não sou contra os americanos, porque adoro, por exemplo, o Tenessee Williams, muita coisa americana, mas essa cultura imperial, como a romana fez, coloniza também os políticos brasileiros, marqueteiros, as empresas, então há uma cegueira absoluta. Esse novo movimento cultural é quase uma redescoberta do poder humano, tanto individual quanto coletivo. Eu acho que esses movimentos todos são muito importantes, mas acho necessário também um movimento de recuperação do poder da pessoa humana, que está exatamente na cultura, a educação é extremamente importante, mas você pode ser educado dentro dum parâmetro completamente domesticado. A educação pode ser desastrosa se não é acompanhada pela cultura, em que você tem a experiência da dúvida, da liberdade, da crítica, da não-generalidade das coisas, da especificidade das coisas, e sobretudo da fidelidade que você tem ao seu próprio gozo, porque com a dominação econômica e com a exclusão, as pessoas são obrigadas a abdicar daquilo que elas gostam, que elas gozam, para fazer aquilo que elas têm que fazer para ganhar dinheiro."

title: User:Auréola/Moreno


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Rh two contending spirits—discord and peace: and earliest manhood had come to him only in the morning of the new era. It was because the path of his life had thus run between light and shade that his nature was joyous and grave; only joy claimed him entirely as yet, while gravity asserted itself merely in the form of sympathy with anything that suffered, and a certain seriousness touching his own responsibility in life.

Reflecting on this responsibility while his manhood was yet forming, he felt the need of his becoming a better, broader type of man, matching the better, broader age. His father was about his model of a gentle man; but he should be false to the admitted progress of the times were he not an improvement on his father. And since his father had, as judged by the ideals of the old social order, been a blameless gentleman of the rural blue-grass kind, with farm, spacious homestead, slaves, leisure, and a library—to all of which, except the slaves, he would himself succeed upon his father's death—his dream of duty took the form of becoming a rural blue-grass gentleman of the newer type, reviving the best traditions of the past, but putting into his relations with his fellow-creatures an added sense of help fulness, a broader sense of justice, and a certain energy of leadership in all things that made for a purer, higher human life. It will thus be seen that he took seriously not only himself, but the reputation of his State; for he loved it, people and land, with broad, sensitive tenderness, and never sought or planned for his future apart from civil and social ends.

It was perhaps a characteristic of him as a product of the period that he had a mind for looking at his life somewhat abstractedly and with a certain thought-out


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204 plan; for this disposition of mind naturally belongs to an era when society is trembling upon the brink of new activities and forced to the discovery of new ideals. But he cherished no religious passion, being committed by inheritance to a mild, unquestioning, undeviating Protestantism. His religion was more in his conduct than in his prayers, and he tried to live its precepts instead of following them from afar. Still, his make was far from heroic. He had many faults; but it is less important to learn what these were than to know that, as far as he was aware of their existence, he was ashamed of them, and tried to overcome them.

Such, in brief, were Pauline Cambron and Gordon Helm: coming from separate regions of Kentucky, descended from unlike pasts, moulded by different influences, striving towards ends in life far apart and hostile. And being thus, at last they slept that night.

When she had been left alone, and had begun to prepare herself for bed, across her mind passed and repassed certain words of the Mother Superior, stilling her spirit like the waving of a wand of peace: "To be troubled without any visible cause is one of the mysteries of our nature." True, before she fell asleep there rose all at once a singularly clear recollection of that silent meeting in the fields; but her prayers fell thick and fast upon it like flakes of snow, until it was chastely buried from the eye of conscience; and when she slept, two tears, slowly loosened from her brain by some repentant dream, could alone have told that there had been trouble behind her peaceful eyes.


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Rh

Sister Dolorosa was returning from her visit to old Martha on the following afternoon. When she awoke that morning she resolutely put away all thought of what had happened the evening before. She prayed oftener than usual that day. She went about all duties with unwonted fervor. When she set out in the afternoon, and reached the spot in the fields where the meeting had taken place, it was inevitable that a nature sensitive and secluded like hers should be visited by some question touching who he was and whither he had gone; for it did not even occur to her that he would ever cross her path again. Soon she reached old Martha's; and then—a crippled toad with a subtile tongue had squatted for an hour at the ear of Eve, and Eve, beguiled, had listened. And now she was again returning across the fields homeward. Homeward?

Early that afternoon Helm had walked across the country to the station, some two miles off, to change his dress, with the view of going to the convent the next day. As he came back, he followed the course which he had taken the day before, and this brought him into the same foot-path across the fields.

Thus they met the second time. When she saw him, had she been a bird, with one sudden bound she would have beaten the air down beneath her frightened wings and darted high over his head straight to the convent. But his step grew slower and his look expectant. When they were a few yards apart he stepped out of the path into the low, gray weeds of the field, and seemed ready


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206 to pause; but she had instinctively drawn her veil close, and was passing on. Then he spoke quickly.

"I beg your pardon, but are strangers allowed to visit the convent?"

There was no mistaking the courtesy of the tone. But she did not lift her face towards him. She merely paused, though seeming to shrink away. He saw the fingers of one hand lace themselves around the cross. Then a moment later, in a voice very low and gentle, she replied, "The Mother Superior is glad to receive visitors at the convent," and, bowing, moved away.

He stood watching her with a quick flush of disappointment. Her voice, even more than her garb, had at once waved off approach. In his mind he had crossed the distance from himself to her so often that he had forgotten the actual abyss of sacred separation. Very thoughtfully he turned at last and took his way along the foot-path.

As he was leaving the farm-house the next day to go to the convent, Ezra joined him, merely saying that he was going also. The old man had few thoughts; but with that shrewd secretiveness which is sometimes found in the dull mind he kept his counsels to himself. Their walk was finished in silence, and soon the convent stood before them.

Through a clear sky the wan light fell upon it as life less as though sent from a dead sun. The air hung motionless. The birds were gone. Not a sound fell upon the strained ear. Not a living thing relieved the eye. And yet within what tragedies and conflicts, what wounds and thorns of womanhood! Here, then, she lived and struggled and soared. An unearthly quietude came over him as he walked up the long avenue of


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Rh elms, painfully jarred on by the noise of Ezra's shuffling feet among the dry leaves. Joyous life had retired to infinite remoteness; and over him, like a preternatural chill in the faint sunlight, crept the horror of this death in life. Strangely enough he felt at one and the same time a repugnance to his own nature of flesh and a triumphant delight in the possession of bodily health, liberty—the liberty of the world—and a mind unfettered by tradition.

A few feet from the entrance an aged nun stepped from behind a hedge-row of shrubbery and confronted them.

"Will you state your business?" she said, coldly, glancing at Helm and fixing her eyes on Ezra, who for reply merely nodded to Helm.

"I am a stranger in this part of the country, and heard that I would be allowed to visit the convent."

"Are you a Catholic?"

"No; I am a Protestant."

"Are you acquainted with any of the young ladies in the convent?"

"I am not."

She looked him through and through. He met her scrutiny with frank unconsciousness.

"Will you come in? I will take your name to the Mother Superior."

They followed her into a small reception-room, and sat for a long time waiting. Then an inner door opened, and another aged nun, sweet-faced and gentle, entered and greeted them pleasantly, recognizing Ezra as an acquaintance.

"Another Sister will be sent to accompany us," she said, and sat down to wait, talking naturally the while


text:
User talk:Nicodene

Welcome
Welcome

Hello, Excelsius, and welcome to Wikisource! Thank you for. I hope you like the place and decide to stay. Here are a few good links for newcomers:
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Again, welcome! Beeswaxcandle (talk) 07:53, 30 April 2012 (UTC)

User:The Nicodene/Glosas Emilianenses
Hi. This is a non-English language work, so doesn't belong at English Wikisource. I would suggest that you try Latin Wikisource. — billinghurst  sDrewth  11:05, 5 February 2021 (UTC)

Alright, I'll put it on Latin wikisource. You can delete it from here. The Nicodene (talk) 21:38, 5 February 2021 (UTC)

title: User talk:Nicodene


text:
Page:A Critical and Exegetical Commentary on Judges.djvu/17

Rh may not be unwelcome to students of the Greek as well as of the Hebrew Bible. An edition of the Hebrew text, with critical apparatus, is in preparation, and will shortly appear in "The Sacred Books of the Old Testament," edited by Professor Paul Haupt.

In the philological notes, I have been mindful of the fact that it is the commentator's duty, not to follow the lexicographer and the grammarian, but to precede them; and have investigated afresh, and as far as possible exhaustively, all questions of etymology, usage, and construction which seemed to require it. If, in many cases, I cannot flatter myself that these investigations have added much light, they have often performed at least the negative service of showing that commonly accepted interpretations are unsound. In the hope that the commentary may be used to some extent by students, for whose reading the Book of Judges is peculiarly well suited, some notes of a more elementary character on the forms of words and on grammatical points have been added.

In conformity with the general plan of the series, all matters of textual criticism and Hebrew philology, together with more detailed and technical discussions of points of criticism, antiquities, and topography, have been kept apart from the body of the commentary, and will be found in smaller type at the end of the paragraphs. It is one of the evils of this arrangement that the grounds of an interpretation must often be sought in another place from the interpretation itself, while in other instances some repetition is unavoidable. It is believed, however, that the separation will prove convenient to many who may use the commentary; and I have endeavoured to diminish its disadvantages by cross-references and full indexes.

I have tried to make good use of all that has been done hitherto for the criticism and interpretation of the book. The commentators whom I have chiefly consulted are named in the


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viii Introduction, § 9, the critics at the end of § 6; other works are referred to in the foot-notes of the commentary. It is not improbable that, in this extensive and scattered literature, I may have overlooked some things of importance; I have not intentionally ignored any. Several books of great value have appeared during the printing of this volume, so that I have, to my regret and loss, been able to use them only in the later chapters; among these I may name particularly Benzinger, Hebräische Archäologie, 1894; Nowack, Lehrbuch der Hebräischen Archäologie, 1894; G. A. Smith, Historical Geography of the Holy Land, 1894; and the 12th edition of Gesenius' Handwörterbuch, thoroughly revised by Buhl, 1895.

A list of the principal abbreviations employed will be found on p. 474. They conform, by the editors' desire, to those used in the new Hebrew Lexicon, in course of publication under the editorship of Professors Brown, Driver, and Briggs. The references in the commentary have been carefully verified, and will, I trust, be found accurate. In the few instances in which I have not been able to consult a book which is cited, the fact is indicated by a (°) affixed to the title. The citations of Scripture in the body of the commentary follow the chapter and verse numeration of the Authorized Version as given in the Queen's Printer's Bible; in the critical notes the verses are those of the Hebrew Bible (Van der Hooght's ed., 1705).

It is a pleasant duty to acknowledge the assistance which I have received in the preparation of this volume from my colleague and friend, Dr. Charles C. Torrey, Instructor in the Semitic Languages in Andover Theological Seminary, who has read nearly all the proofs, and to whom I am indebted for some valuable suggestions and corrections. G. F. M.
 * July, 1895.


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208 to the old man. Then the door opened again, and the heart of Helm beat violently; there was no mistaking the form, the grace. She crossed to the Sister, and spoke in an undertone.

"Sister Generose is engaged. Mother sent me in her place, Sister." Then she greeted Ezra and bowed to Helm, lifting to him an instant, but without recognition, her tremulous eyes. Her face had the whiteness of alabaster.

"We will go to the church first," said the Sister, addressing Helm, who placed himself beside her, the others following.

When they entered the church he moved slowly around the walls, trying to listen to his guide and to fix his thoughts upon the pictures and the architecture. Presently he became aware that Ezra had joined them, and as soon as pretext offered he looked back. In a pew near the door through which they had entered he could just see the kneeling form and bowed head of Sister Dolorosa. There she remained while they made the circuit of the building, and not until they were quitting it did she rise and again place herself by the side of Ezra. Was it her last prayer before her temptation?

They walked across the grounds towards the old-fashioned flower-garden of the convent. The Sister opened the little latticed gate, and the others passed in. The temptation was to begin in the very spot where Love had long been wandering amid dumb companions.

"Ezra!" called the aged Sister, pausing just inside the gate and looking down at some recently dug bulbs, "has Martha taken up her tender bulbs? The frost will soon be falling." The old man sometimes helped at the convent in garden work.


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Rh "Who is this young man?" she inquired carelessly a few moments later.

But Ezra was one of those persons who cherish a faint dislike of all present company. Moreover, he knew the good Sister's love of news. So he began to resist her with the more pleasure that he could at least evade her questions.

"I don't know," he replied, with a mysterious shake of the head.

"Come this way," she said beguilingly, turning aside into another walk, "and look at the chrysanthemums. How did you happen to meet him?"

When Sister Dolorosa and Helm found themselves walking slowly side by side down the garden-path—this being what he most had hoped for and she most had feared—there fell upon each a momentary silence of preparation. Speak she must; if only in speaking she might not err. Speak he could; if only in speaking he might draw from her more knowledge of her life, and in some becoming way cause her to perceive his interest in it.

Then she, as his guide, keeping her face turned towards the border of flowers, but sometimes lifting it shyly to his, began with great sweetness and a little hurriedly, as if fearing to pause:

"The garden is not pretty now. It is full of flowers, but only a few are blooming. These are daffodils. They bloomed in March, long ago. And here were spring beauties. They grow wild, and do not last long. The Mother Superior wished some cultivated in the garden, but they are better if let alone to grow wild. And here are violets, which come in April. And here


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210 is Adam and Eve, and tulips. They are gay flowers, and bloom together for company. You can see Adam and Eve a long way off, and they look better at a distance. These were the white lilies, but one of the Sisters died, and we made a cross. That was in June. Jump-up-Johnnies were planted in this bed, but they did not do well. It has been a bad year. A storm blew the holly-hocks down, and there were canker-worms in the roses. That is the way with the flowers: they fail one year, and they succeed the next. They would never fail if they were let alone. It is pleasant to see them starting out in the Spring to be perfect each in its own way. It is pleasant to water them and to help. But some will be perfect, and some will be imperfect, and no one can alter that. They are like the children in the school; only the flowers would all be perfect if they had their way, and the children would all be wrong if they had theirs—the poor, good children! This is touch-me-not. Perhaps you have never heard of any such flower. And there, next to it, is love-lies-bleeding. We have not much of that; only this one little plant." And she bent over and stroked it.

His whole heart melted under the white radiance of her innocence. He had thought her older; now his feeling took the form of the purest delight in some exquisite child nature. And therefore, feeling thus towards her, and seeing the poor, dead garden with only common flowers, which nevertheless she separately loved, oblivious of their commonness, he said with sudden warmth, holding her eyes with his:

"I wish you could see my mother's garden and the flowers that bloom in it." And as he spoke there came to him a vision of her as she might look in a certain


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Rh secluded corner of it, where ran a trellised walk; over-clambering roses pale-golden, full-blown or budding, and bent with dew; the May sun golden in the heavens; far and near birds singing and soaring in ecstasy; the air lulling the sense with perfume, quickening the blood with freshness; and there, within that frame of roses, her head bare and shining, her funereal garb forever laid aside for one that matched the loveliest hue of living nature around, a flower at her throat, flowers in her hand, sadness gone from her face, there the pure and radiant incarnation of a too-happy world, this exquisite child-nature, advancing towards him with eyes of love.

Having formed this picture, he could not afterwards destroy it; and as they resumed their walk he began very simply to describe his mother's garden, she listening closely because of her love for flowers, which had become companions to her, and merely saying dreamily, half to herself and with guarded courtesy half to him, "It must be beautiful."

"The Mother Superior intends to make the garden larger next year, and to have fine flowers in it, Ezra. It has been a prosperous year in the school, and there will be money to spare. This row of lilacs is to be dug up, and the fence set back so as to take in the onion patch over there. When does he expect to go away?" The aged Sister had not made rapid progress.

"I haven't heard him say," replied the old man.

"Perhaps Martha has heard him say."

Ezra only struck the toe of his stout boot with his staff.

"The Mother Superior will want you to dig up the lilacs, Ezra. You can do it better than any one else."


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212 The old man shook his head threateningly at the bushes. "I can settle them," he said.

"Better than any one else. Has Martha heard him say when he is going away?"

"To-morrow," he replied, conceding something in return for the lilacs.

"These are the chrysanthemums. They are white, but some are perfect and some are imperfect, you see. Those that are perfect are the ones to feel proud of, but the others are the ones to love."

"If all were perfect would you no longer love them?" he said gently, thinking how perfect she was and how easy it would be to love her.

"If all were perfect, I could love all alike, because none would need to be loved more than others."

"And when the flowers in the garden are dead, what do you find to love then?" he asked, laughing a little and trying to follow her mood.

"It would not be fair to forget them because they are dead. But they are not dead; they go away for a season, and it would not be fair to forget them because they have gone away." This she said simply and seriously as though her conscience were dealing with human virtues and duties.

"And are you satisfied to love things that are not present?" he asked, looking at her with sudden earnestness.

"The Mother Superior will wish him to take away a favorable impression of the convent," said the Sister. "Young ladies are sometimes sent to us from that region." And now, having gotten from Ezra the


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Rh she desired and turned their steps towards the others, she looked at Helm with greater interest.

"Should you like to go upon the observatory?" she meekly asked, pointing to the top of the adjacent building. "From there you can see how far the convent lands extend. Besides, it is the only point that commands a view of the whole country."

The scene of the temptation was to be transferred to the pinnacle of the temple.

"It is not asking too much of you to climb so far for my pleasure?"

"It is our mission to climb," she replied, wearily; "and if our strength fails, we rest by the way."

Of herself she spoke literally; for when they came to the topmost story of the building, from which the observatory was reached by a short flight of steps, she sank into a seat placed near as a resting-place.

"Will you go above, Sister?" she said feebly. "I will wait here."

On the way up, also, the old man had been shaking his head with a stupid look of alarm and muttering his disapproval.

"There is a high railing, Ezra," she now said to him. "You could not fall." But he refused to go farther; he suffered from vertigo.

The young pair went up alone.

For miles in all directions the landscape lay shimmering in the autumnal sunlight—a poor, rough, homely land, with a few farm-houses of the plainest kind. Briefly she traced for him the boundary of the convent domain. And then he, thinking proudly of his own region, now lying heavy in varied autumnal ripeness and teeming with noble, gentle animal life; with rolling


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214 as green as May under great trees of crimson and gold; with flashing streams and placid sheets of water, and great secluded homesteads—he, in turn, briefly described it; and she, loving the sensuous beauty of the world, listened more dreamily, merely repeating over and over, half to herself, and with more guarded courtesy half to him, "It must be very beautiful"

But whether she suddenly felt that she had yielded herself too far to the influence of his words and wished to counteract this, or whether she was aroused to offset his description by another of unlike interest, scarcely had he finished when she pointed towards a long stretch of woodland that lay like a mere wavering band of brown upon the western horizon.

"It was through those woods," she said, her voice trembling slightly, "that the procession of Trappists marched behind the cross when they fled to this country from France. Beyond that range of hills is the home of the Silent Brotherhood. In this direction," she continued, pointing southward, "is the creek which used to be so deep in winter that the priests had to swim it as they walked from one distant mission to an other in the wilderness, holding above the waves the crucifix and the sacrament. Under that tree down there the Father who founded this convent built with his own hands the cabin that was the first church, and hewed out of logs the first altar. It was from those trees that the first nuns got the dyes for their vestments. On the floor of that cabin they sometimes slept in mid winter with no other covering than an armful of straw. Those were heroic days."

If she had indeed felt some secret need to recover herself by reciting the heroisms of local history, she


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Rh seemed to have succeeded. Her face kindled with emotion; and as he watched it he forgot even her creed in this revelation of her nature, which touched in him also something serious and exalted. But as she ceased he asked, with peculiar interest:

"Are there any Kentuckians among the Trappist Fathers?"

"No," she replied, after a momentary silence, and in a voice lowered to great sadness. "There was one a few years ago. His death was a great blow to the Fathers. They had hoped that he might some day become the head of the order in Kentucky. He was called Father Palemon."

For another moment nothing was said. They were standing side by side, looking towards that quarter of the horizon which she had pointed out as the site of the abbey. Then he spoke meditatively, as though his mind had gone back unawares to some idea that was very dear to him:

"No, this does not seem much like Kentucky; but, after all, every landscape is essentially the same to me if there are homes on it. Poor as this country is, still it is history; it is human life. Here are the eternal ties and relations. Here are the eternal needs and duties; everything that keeps the world young and the heart at peace. Here is the unchanging expression of our common destiny, as creatures who must share all things, and bear all things, and be bound together in life and death."

"Sister!" called up the nun waiting below, "is not the wind blowing? Will you not take cold?"

"The wind is not blowing, Sister, but I am coming."

They turned their faces outward upon the landscape


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216 once more. Across it wound the little foot-path towards the farm-house in the distance. By a common impulse their eyes rested upon the place of their first meeting. He pointed to it.

"I shall never forget that spot," he said, impulsively.

"Nor I!"

Her words were not spoken. They were not uttered within. As unexpectedly and silently as in the remotest profound of the heavens at midnight some palest little star is loosened from its orbit, shoots a brief span, and disappears, this confession of hers traced its course across the depths of her secret consciousness; but, having made it to herself, she kept her eyes veiled, and did not look at him again that day.

"I think you have now seen everything that could be of any interest," the aged Sister said, doubtfully, when they stood in the yard below.

"The place is very interesting to me," he answered, looking around that he might discover some way of prolonging his visit.

"The graveyard, Sister. We might go there." The barely audible words were Sister Dolorosa's. The scene of the temptation was to be transferred for the third time.

They walked some distance down a sloping hill-side, and stepped softly within the sacred enclosure. A graveyard of nuns! O Mother Earth, all-bearing, passion-hearted mother! Thou that sendest love one for another into thy children, from the least to the greatest, as thou givest them life! Thou that livest by their loves and their myriad plightings of troth and myriad marriages! With what inconsolable sorrow must thou receive back upon thy bosom the chaste dust of lorn


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Rh virgins, whose bosoms thou didst mould for a lover's arms and a babe's slumbers! As marble vestals of the ancient world, buried and lost, they lie, chiselled into a fixed attitude of prayer through the silent centuries.

The aspect and spirit of the place: the simple graves placed side by side like those of the nameless poor or of soldiers fallen in an unfriendly land; the rude wooden cross at the head of each, bearing the sacred name of her who was dust below; the once chirruping nests of birds here and there in the grass above the songless lips; the sad desolation of this unfinished end all were the last thing needed to wring the heart of Helm with dumb pity and an ungovernable anguish of rebellion. This, then, was to be her portion. His whole nature cried aloud against it. His ideas of human life, civilization, his age, his country, his State, rose up in protest. He did not heed the words of the Sister beside him. His thoughts were with Sister Dolorosa, who followed with Ezra in a silence which she had but once broken since her last words to him. He could have caught her up and escaped back with her into the liberty of life, into the happiness of the world.

Unable to endure the place longer, he himself led the way out. At the gate the Sister fell behind with Ezra.

"He seems deeply impressed by his visit," she said, in an undertone, "and should bear with him a good account of the convent. Note what he says, Ezra. The order wants friends in Kentucky, where it was born and has flourished;" and looking at Sister Dolorosa and Helm, who were a short distance in front, she added to herself:

"In her, more than in any other one of us, he will


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title,, or, , which the book bears in the Jewish and Christian Bibles, is given to it because it relates the exploits of a succession of Israelite leaders and champions who, in the book itself as well as in other parts of the Old Testament, are called Judges. The signification of the Hebrew word is, however, much wider than that of the Greek κριτής, the Latin judex, or the English 'judge.' The verb shåphaţ is not only judicare, but vindicare, both in the sense of 'defend, deliver,' and in that of 'avenge, punish.' The participle shōpheţ is not only judex, but vindex, and is not infrequently synonymous with 'deliverer.' Again, as the administration of justice was, in times of peace, the most important function of the chieftain or king, the noun is sometimes equivalent to 'ruler,' and the verb signifies, 'rule, govern.' In this sense it is most natural to take it in the lists of Minor Judges, where we read, for example of Tola: He judged Israel twenty-three years.... And after him arose Jair, the Gileadite, and judged Israel twenty-two years. It is clear that the writer regarded these judges as a succession of


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218 behold the perfect spiritual type of the convent. By her he will be made to feel the power of the order to consecrate women, in America, in Kentucky, to the service of the everlasting Church."

Meantime, Sister Dolorosa and Helm walked side by side in a silence that neither could break. He was thinking of her as a woman of Kentucky—of his own generation—and trying to understand the motive that had led her to consecrate herself to such a life. His own ideal of duty was so different.

"I have never thought," he said, at length, in a voice lowered so as to reach her ear alone—"I have never thought that my life would not be full of happiness. I have never supposed I could help being happy if I did my duty."

She made no reply, and again they walked on in silence and drew near the convent building. There was so much that he wished to say, but scarcely one of his thoughts that he dared utter. At length he said, with irrepressible feeling:

"I wish your life did not seem to me so sad. I wish, when I go away to-morrow, that I could carry away, with my thoughts of this place, the thought that you are happy. As long as I remember it I wish I could remember you as being happy."

"You have no right to remember me at all," she said, quickly, speaking for the nun and betraying the woman.

"But I cannot help it," he said.

" Remember me, then, not as desiring to be happy, but as living to become blessed."

This she said, breaking the long silence which had followed upon his too eager exclamation. Her voice had become hushed into unison with her meek and


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Rh words. And then she paused, and, turning, waited for the Sister to come up beside them. Nor did she even speak to him again, merely bowing without lifting her eyes when, a little later, he thanked them and took his leave.

In silence he and the old man returned to the farm house, for his thoughts were with her. In the garden she had seemed to him almost as a child, talking artlessly of her sympathies and ties with mute playthings; then on the heights she had suddenly revealed herself as the youthful transcendent devotee; and finally, amid the scenes of death, she had appeared a woman too quickly aged and too early touched with resignation. He did not know that the effect of convent life is to force certain faculties into maturity while others are repressed into unalterable unripeness; so that in such instances as Sister Dolorosa's the whole nature resembles some long, sloping mountain-side, with an upper zone of ever-lingering snow for childhood, below this a green vernal belt for maidenhood, and near the foot fierce summer heats and summer storms for womanhood. Gradually his plan of joining his friends the next day wavered for reasons that he could hardly have named.

And Sister Dolorosa what of her when the day was over? Standing that night in a whitewashed, cell-like room, she took off the heavy black veil and hood which shrouded her head from all human vision, and then unfastening at waist and throat the heavier black vestment of the order, allowed it to slip to the floor, revealing a white under-habit of the utmost simplicity of design. It was like the magical transformation of a sorrow-shrouded woman back into the shape of her own earliest maidenhood.


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220 Her hair, of the palest gold, would, if unshorn, have covered her figure in a soft, thick golden cloud; but shorn, it lay about her neck and ears in large, lustrous waves that left defined the contour of her beautiful head, and gave to it the aerial charm that belongs to the joyousness of youth. Her whole figure was relaxed into a posture slightly drooping; her bare arms, white as the necks of swans, hung in forgotten grace at her sides; her eyes, large, dark, poetic, and spiritual, were bent upon the floor, so that the lashes left their shadows on her cheeks, while the delicate, overcircling brows were arched high with melancholy. As the nun's funereal robes had slipped from her person had her mind slipped back into the past, that she stood thus, all the pure oval of her sensitive face stilled to an expression of brooding pensiveness? On the urn which held the ashes of her heart had some legend of happy shapes summoned her fondly to return?—some garden? some radiant playfellow of childhood summers, already dim but never to grow dimmer?

Sighing deeply, she stepped across the dark circle on the floor which was the boundary of her womanhood. As she did so her eyes rested on a small table where lay a rich veil of white that she had long been embroidering for a shrine of the Virgin. Slowly, still absently, she walked to it, and, taking it up, threw it over her head, so that the soft fabric enveloped her head and neck and fell in misty folds about her person; she thinking the while only of the shrine; she looking down on this side and on that, and wishing only to judge how well this design and that design, patiently and prayerfully wrought out, might adorn the image of the Divine Mother in the church of the convent.


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Rh But happening to be standing quite close to the white wall of the room with the lamp behind her, when she raised her eyes she caught sight of her shadow, and with a low cry clasped her hands, and for an instant, breathless, surveyed it. No mirrors are allowed in the convent. Since entering it Sister Dolorosa had not seen a reflection of herself, except perhaps her shadow in the sun or her face in a troubled basin of water. Now, with one overwhelming flood of womanly self-consciousness, she bent forward, noting the outline of her uncovered head, of her bared neck and shoulders and arms. Did this accidental adorning of herself in the veil of a bride, after she had laid aside the veil of the Church, typify her complete relapse of nature? And was this the lonely marriage-moment of her betrayed heart?

For a moment, trembling, not before the image on the wall, but before that vivid mirror which memory and fancy set before every woman when no real mirror is nigh, she indulged her self-surrender to thoughts that covered her, on face and neck, with a rosy cloud more maidenly than the white mist of the veil. Then, as if recalled by some lightning stroke of conscience, with fearful fingers she lifted off the veil, extinguished the lamp, and, groping her way on tiptoe to the bedside, stood beside it, afraid to lie down, afraid to pray, her eyes wide open in the darkness.

Sleep gathers up the soft threads of passion that have been spun by us during the day, and weaves them into a tapestry of dreams on which we see the history of our own characters. We awake to find our wills


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222 more inextricably caught in the tissues of their own past; we stir, and discover that we are the heirs to our dead selves of yesterday, with a larger inheritance of transmitted purpose.

When Gordon awoke the next morning among his first thoughts was the idea of going on to join his friends that day, and this thought now caused him unexpected depression. Had he been older, he might have accepted this unwillingness to go away as the best reason for leaving; but, young, and habitually self-indulgent towards his desires when they were not connected with vice, he did not trouble himself with any forecast of consequences.

"You ought not to go away to-day," the old house wife said to him in the morning, wishing to detain him through love of his company. "To-morrow will be Sunday, and you ought to go to vespers and hear Sister Dolorosa sing. There is not such another voice in any convent in Kentucky."

"I will stay," he replied, quickly; and the next afternoon he was seated in the rear of the convent church, surrounded by rural Catholic worshippers who had assembled from the neighborhood. The entire front of the nave on one side was filled with the black-veiled Sisters of the order; that on the other with the white-veiled novices—two far-journeying companies of consecrated souls who reminded him in the most solemn way how remote, how inaccessible, was that young pilgrim among them of whom for a long time now he had been solely thinking. With these two companies of sacrificial souls before him he understood her character in a new light.

He beheld her much as a brave, beautiful boy


text:
The Necessity of Atheism

 * The Necessity of Atheism (Brooks) a book by David Marshall Brooks
 * The Necessity of Atheism (Shelley) an essay by Percy Bysshe Shelley

title: The Necessity of Atheism


text: Author talk:Henry Richard Fox Bourne

title: Author talk:Henry Richard Fox Bourne


text: User:Fasten

title: User:Fasten


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

ABSOLUTION, in ecclesiastical usage, the freeing from sin or its penalties.

Source: Collier's New Encyclopedia 1. (1921) New York: P.F. Collier & Son Company. 12.


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 pression you made. • to loosen. Ослабьте ремень. Loosen the leather strap.

ослаблять (dur of ослабить) to relax. Только смотрите, не ослабляйте дисциплины. Be careful not to relax the discipline. • to slacken. Мы уже месяц как работаем, не ослабляя темпов. We've been working for a month straight now without slackening the pace.

осматривать (dur of осмотреть) to examine. Ваши вещи уже осматривали? Have they already examined your things? □ Мы целый день осматривали город, и я прямо без ног. We spent the whole day sight-seeing in the city and I'm just dead on my feet.

осмотр inspection. Приготовьте вещи для таможенного осмотра. Prepare your luggage for customs inspection. — Осмотр завода отложен на завтра. The factory inspection is put off until tomorrow. • examination. Сегодня у нас в школе был медицинский осмотр. We had a medical examination at school today. • seeing. Начнём экскурсию с осмотра исторического музея! Let's start the tour by seeing the historical museum.

осмотреть (-смотрю, -смотрит; pct of осматривать) to look over. Он осмотрел меня со всех сторон. He looked me over from all sides. • to examine. Доктор вас уже осмотрел? Has the doctor examined you yet? □ У нас было недостаточно времени, чтобы осмотреть весь музей. We didn't have enough time to go through the whole museum.

основа basis. Общественная собственность на средства производства — основа советской системы. Public ownership of means of production forms the basis of the Soviet system. — Мы возьмём ваше предложение за основу для резолюции. We'll accept your proposal as a basis for a resolution. □ основы ленинизма the fundamentals of Leninism.

основание basis. На каком основании вы это говорите? What is the basis for your statement? □ разрушить до основания to level. Неприятель хотел разрушить наш завод до основания. The enemy was out to level our factory. □ Вы помните год основания этого университета? Do you remember the year when this university was founded?

основательный justified. Это вполне основательное требование. This is a justified demand. □ основательно solidly. Этот стул сделан очень основательно. This chair is solidly built. • thoroughly. Он основательно изучил свой предмет. He studied his subject thoroughly. • hearty. Мы основательно закусили. We had a hearty snack.

основать (-сную, -снует; ppp основанный; pct of основывать) to found. Этот город был основан двести лет тому назад. This city was founded two hundred years ago. • to establish. Наша школа была основана известным педагогом. Our school was established by a well-known teacher. • to set up. Они основали новый клуб. They set up a new club. • to base on. На чём основаны ваши утверждения? What are your arguments based on? □ Это обвинение ни на чём не основано. This accusation is unfounded.

основной basic. Это основной вопрос. This is a basic question. • main, principal. Это моя основная работа. It's my main work. — Основная причина вашей болезни — недоедание. The principal cause of your illness is undernourishment. □ в основном basically. В основном они согласны. Basically, they agree. основной закон or конституция constitution. основной капитал fixed capital.

основывать (dur of основать).

осную See основать.

осоавиахим Osoaviakhim (society for the promotion of defense, aviation, and chemical industries).

особа person.

особенный particular. У меня нет особенного желания туда идти. I have no particular desire to go there. — "Что вы сейчас делаете?" "Ничего особенного". "What are you doing now?" "Nothing in particular." • peculiar. Он какой-то особенный, я его толком не понимаю. He's so peculiar I just can't make him out. • unusual. Не вижу я в ней ничего особенного. I don't see anything unusual in her. • unusually. В ней есть какая то своя, особенная прелесть. There's something unusually sweet about her. • extra-special. Для него готовят какие-то особенные блюда. They prepare extra-special dishes for him. □ особенно especially. Особенно хороша, здесь весна. It's especially nice here in the spring. • exceptionally. Вы сегодня особенно хорошо выглядите. You look exceptionally well today.

оспа smallpox.

оставаться (-стаюсь, -стаётся; imv -ставайся; dur of остаться) to stay. Во время войны мой семья оставалась в Ленинграде. My family stayed in Leningrad during the war. — Вы там поздно вчера оставались? Did you stay there late last night? • to remain. Этот вопрос остаётся нерешённым. The problem still remains undecided. • to be left. До отхода поезда времени остаётся очень немного. Not much time is left before the train leaves. — Мне больше ничего не оставалось делать, как ждать следующего поезда. There was nothing left for me to do but to wait for the next train. □ оставаться в силе to hold good. Значит, наше соглашение остаётся в силе? So our agreement holds good, doesn't it? □ Ну, мне пора. Счастливо оставаться! I'm going now; keep well!

оставить (pct of оставлять) to leave. Я оставил пальто в машине. I left my overcoat in the car. — Обед для вас оставлен. They left dinner for you. — Он оставил мне записку? Did he leave a message for me? — Мы его оставили далеко позади. We've left him far behind. — Покойный оставил жену и семерых детей. The deceased left a wife and seven children. — Вопрос придётся оставить открытым. We'll have to leave the question open. • to leave alone. Оставьте его, он очень устал. Leave him alone; he's very tired. • to quit. Я собираюсь скоро оставить эту работу. I plan to quit this job soon. • to stop. Оставим этот разговор. Let's stop this discussion. □ оставить за собой to reserve. Он уехал, но комнату оставил за собой. He left, but reserved the room. □ Его оставили на второй год. He was left back. • Оставьте, ну зачем сердиться? Come on, why be angry?


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

ABSORPTION, the act, operation, or process of absorbing, sucking in, or swallowing anything, or otherwise causing it to disappear in another body. Absorption by organized bodies is the taking up or imbibing, by means of their tissues, of material suitable for their nourishment.

In chemistry, absorption is the taking up of a gas by a liquid, or by a porous solid; and in natural philosophy it is the taking up rays of light and heat by certain bodies through which they are passing.

Absorption of heat is the retention and consequent disappearance of rays of heat in passing into or through a body colder than themselves.

Absorption of the earth is a term used by Kircher and others for the subsidence of tracts of land produced by earthquakes or other natural agencies.

Source: Collier's New Encyclopedia 1. (1921) New York: P.F. Collier & Son Company. 12.


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

ABSTINENCE, the act or habit of refraining from something to which we have a propensity, or in which we find pleasure; but it is more particularly applied to the privation or sparing use of food. Abstinence has been enjoined and practiced for various ends, as sanitary, moral, or religious. Abstinence of flesh on certain days is obligatory in the Roman Catholic Church.

Source: Collier's New Encyclopedia 1. (1921) New York: P.F. Collier & Son Company. 12.


text:
Collier's New Encyclopedia (1921)/Abstract of Title

ABSTRACT OF TITLE, an evidence of ownership in the conveyance of property. It aims in abbreviated form to trace as far back as possible or desirable the history of the property, the names of its successive owners and ihe dates of various transfers. In England, it is customary for the vendor to furnish abstract together with the deed, and this is frequently done in the United States. The practice in this country, however, is becoming less and less common, because of the work done by title companies, who, having assured themselves of the validity and marketability of the title, guarantee the buyer against loss up to the amount of his purchase.

Source: Collier's New Encyclopedia 1. (1921) New York: P.F. Collier & Son Company. 12.


text: Dictionary of National Biography, 1885-1900/Buchan, Alexander Peter


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

ABSTRACTION, the act of dragging or drawing away or separating. In distillation, it is the operation of separating the volatile parts in distillation from those which do not pass into vapor at the temperature to which the vessel has been raised.

In mental philosophy, it is the act of withdrawing the consciousness from a number of objects with a view to concentrate it on some particular one.

Source: Collier's New Encyclopedia 1. (1921) New York: P.F. Collier & Son Company. 12.


text: Dictionary of National Biography, 1885-1900/Buchan, Andrew of


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 оставлять (dur of оставить) to leave. Говорит, вы нас оставляете? I hear you're leaving us; is it so? • to park. Оставлять машину здесь строго воспрещается! It is strictly forbidden to park your car here.

остальной other. Вас тут только двое? А где же все остальные (ребята)? There's only two of you! Where are all the other fellows? □ Я вам оставляю двадцать рублей, а остальные принесу завтра. I'll leave twenty rubles with you and bring the balance tomorrow.

останавливать (dur of остановить) to stop. Нельзя так резко останавливать машину! You shouldn't stop the car so short!

-ся to stop. Мы всегда останавливаемся в этой гостинице. We always stop at this hotel. — Он ни перед чем не останавливается. He'll stop at nothing.

остановить (-становлю, становит; pct of останавливать) to stop. Часовой остановил меня и потребовал пропуск. The guard stopped me and asked for my pass. — Раз он решил, так его уже ничто не остановит. Once he made up his mind, nothing could stop him.

-ся to stop. Машина остановилась у ворот. The car stopped at the gate. — Пожалуйста, остановитесь на следующем углу. Please stop at the next corner. — Он так увлёкся своим рассказом, что никак не мог остановиться. He became so carried away by his own story that he couldn't stop. — Мы остановились на полдороге. We stopped halfway. • to stay. Где вы остановились? Where are you staying? • to dwell. Остановимся на этих фактах поподробнее. Let's dwell on these facts in greater detail. □ Я не знал, на чём остановиться. I didn't know what to choose.

остановка stop. Где остановка автобуса А? Where is the A bus stop? — Вам выходить на следующей остановке. You get off at the next stop. — Воспрещается выходить из вагона до полной остановки. It's forbidden to get off the trolley before it comes to a full stop. □ *За чем теперь остановка? What's holding things up now?

остаться (-станусь, -станется; pct of оставаться) to stay, to remain. Вы останьтесь тут, а я пойду. You stay here, and I'll go. — Он один там остался. He was the only one who remained there. • to be left. Мой чемодан остался на станции. My suitcase was left at the station. — Я остался без денег. I was left without money. — Выходит, что мы остались ни с чем. It looks as if we're left with nothing. — *Он остался с носом. He was left out in the cold. — После этого разговора у меня осталось неприятное чувство. I was left with an unpleasant feeling after that conversation. • to have left. Неужели у нас совсем не осталось сахару? Don't we have any sugar left? □ остаться в живых to survive. Кто-нибудь остался в живых после этой катастрофы? Did anybody survive the accident? □ Он остался при своём мнении. He stuck to his opinion. • Наконец-то мы остались вдвоём! At last we're alone!

остерегать (dur of остеречь).

-ся to beware. Остерегайтесь воров! Beware of thieves! • to watch out for. Вам надо остерегаться сквозняков. I advise you to watch out for drafts.

остерегусь See остеречься.

остережёшься See остеречься.

остеречь (-стерегу, -стережёт; p -стерёг, -стерегла, -о, -и; pct of остерегать).

-ся to be on guard.

осторожный careful. Он вас хорошо довезёт: он очень осторожный водитель. He'll get you there safely; he's a very careful driver. — Будьте осторожны при переходе через улицу. Be careful crossing the street. — Осторожнее с этими вещами — они ломкие. Careful with these things; they're fragile. □ осторожно carefully. Они осторожно положили раненого на носилки. They carefully placed the wounded man on the stretcher. □ Осторожно! Be careful! or Watch out!

остриг See остричь.

остригать (dur of остричь).

остригу See остричь.

остричь (остригу, острижёт; p остриг, -гла, -о, -и; ppp остриженный; pct of остригать) to cut (fingernails, toenails, and hair only). Почему вы так коротко остригли волосы? Why did you cut your hair so short?

остров (P -а, -ов) island.

остроумный witty. Он очень остроумный. He's a very witty man. • clever. Он нашёл очень остроумный выход из положения. He found a clever way out. □ остроумно clever. Это вы остроумно придумали. That's a clever idea. • smart. Вы думаете, что это очень остроумно? You think you're smart, don't you?

острый (sh остр or остёр, остра/-о, -ы/) sharp. Дайте мне, пожалуйста, острый нож. Give me a sharp knife, please. — Ну и острый же у вас язычок! You certainly have a sharp tongue! — Я вдруг почувствовал острую боль — меня ужалила пчела. I suddenly felt a sharp pain; the bee had stung me. • keen. У него очень острое зрение. He has very keen eyesight. • acute. Тут острый недостаток сырья. There's an acute shortage of raw materials here. • witty. Как он сегодня весел и остёр! How gay and witty he is today! • spicy. Это очень вкусно, но слишком остро. It's very tasty but too spicy. □ остро cutting. Это очень остро сказано. That was a cutting remark. поострее sharper. Наточите ножи поострее. Make these knives sharper. □ У него острое малокровие. He has pernicious anemia.

остывать (dur of остать) to cool off.

остыну See остыть.

остыть (-стыну, -стынет; pct of остывать) to cool off. Перед купаньем вам нужно остыть. You should cool off before taking a swim. — У него совсем остыл интерес к этому делу. He cooled off to the whole business. • to get cold. Ваш чай остыл. Your tea got cold.

осуществить (pct of осуществлять) to realize. Наконец-то я осуществил своё заветное желание. Finally I realized my heartfelt desire. • to carry out. Ему было нелегко осуществить свой план. It was not easy for him to carry out his plan.

осуществлять (dur of осуществить).

ось (P оси, осей F) axle. Ось сломалась! The axle is broken. □ державы оси the axis powers.

от from. От Москвы до Ленинграда мы ехали в спальном вагоне. We had a sleeper from Moscow to Leningrad. —


text:
Collier's New Encyclopedia (1921)/Abt, Franz

ABT, FRANZ, (apt), a German song writer; born in Saxony, Dec. 22, 1819. He studied theology at Leipsic, but abandoned it for music. In 1841 he became kapellmeister at the court theater at Bernburg; shortly afterward relinquishing the post for a similar one in Zurich, where he remained till 1852. In 1882 he retired to Wiesbaden. Many of his songs (for example, “When the Swallows Homeward Fly,” “Good Night, Thou Child of My Heart,” “O Ye Tears,” etc.), have endeared themselves to the heart of the people all over the world. He died March 31, 1885.

Source: Collier's New Encyclopedia 1. (1921) New York: P.F. Collier & Son Company. 12.


text: Dictionary of National Biography, 1885-1900/Buchan, Elspeth


text: Dictionary of National Biography, 1885-1900/Buchan, Peter


text: The Complete Poems of Emily Brontë/Introductory Essay on Emily Brontë


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


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

ABU, a mountain, 5,650 feet, in the territory of Serohee, Rajputana, India, a detached granite mass rising like an island from the plain of Marwar, near the Aravalli ridge. It is a celebrated place of pilgrimage.

Source: Collier's New Encyclopedia 1. (1921) New York: P.F. Collier & Son Company. 12.

title: Collier's New Encyclopedia (1921)/Abu


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


text:
Collier's New Encyclopedia (1921)/Abu-Bekr

ABU-BEKR, the father of Ayesha, wife of Mohammed, was a man of great influence in the Koreish tribe; and in 632, when Mohammed died, was made the first caliph or successor of the Prophet. After defeating his enemies in Arabia, and warring successfully against Babylonia, Syria, and the Byzantine emperor Heraclius, Abu-Bekr died 634 A. D., aged 63. He was surnamed “The Just.”

Source: Collier's New Encyclopedia 1. (1921) New York: P.F. Collier & Son Company. 12.


text: Dictionary of National Biography, 1885-1900/Buchanan, Andrew (1690-1759)


text: Dictionary of National Biography, 1885-1900/Buchanan, Claudius


text: Dictionary of National Biography, 1885-1900/Buchanan, David (1595?-1652?)


text: Dictionary of National Biography, 1885-1900/Buchanan, David (1779-1848)


text: Dictionary of National Biography, 1885-1900/Buchanan, David (1745-1812)


text: Dictionary of National Biography, 1885-1900/Buchanan, Francis Hamilton


text: Dictionary of National Biography, 1885-1900/Buchanan, George (1790?-1852)


text:
The New International Encyclopædia/Reber, Napoléon Henri

REBER, rā'bâr', (1807-80). A French composer, born at Mühlhausen, Alsace. He studied with Reicha and Le Sueur, wrote hamber-music, and set to music the new songs of the best French poets. He became professor of harmony at the Conservatory in 1851, and succeeded Halévy as professor of composition in 1862, He was inspector of the branch conservatories from 1871 and elected to Onslow's chair in the Académie in 1853. Among his works are: A ballet, Le diable amoureux (1840); the comic operas, La nuit de Noël ( 1848), Le père Gaillard (1852), Les papillotes de M. Benoist (1853), and Les dames capitaines (1857). His instrumental works, which are written in the spirit of the German classics, consist of four symphonies, one overture, and one suite for the orchestra, three stringed quartets, one stringed quintet, one pianoforte quartet, seven pianoforte trios, and pieces for the pianoforte and violin. For the voice he wrote thirty-three songs with pianoforte accompaniment, a Chœer de pirates, Le soir, an Ave Maria and Agnus Dei for two sopranos, tenor, bass, and organs, besides

Vocalises for soprano or tenor. His Traité d'harmonie (1862) ranks among the best modern works on theory and has been reprinted several times. He died in Paris.


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Page:EB1911 - Volume 01.djvu/38

 has delivered his reply (see ), and afterwards wishes to abandon his action, can generally obtain leave so to do only on condition of bringing no further proceedings in the matter.

is the surrender of the ship or goods insured to the insurers, in the case of a constructive total loss of the thing insured. For the requisites and effects of abandonment in this sense see.

is dealt with under, and the abandonment or exposure of a young child under the age of two, which is an indictable misdemeanour, is dealt with under.

is the ceasing to reside permanently in a former domicile coupled with the intention of choosing a new domicile. The presumptions which will guide the court in deciding whether a former domicile has been abandoned or not must be inferred from the facts of each individual case. See.

is the relinquishment of some accommodation or right in another’s land, such as right of way, free access of light and air, &c. See.

has a legal signification in England recognized by statute, by authority of which the Board of Trade may, under certain circumstances, grant a warrant to a railway authorizing the abandonment of its line or part of it. ABANO, PIETRO D’ (1250–1316), known also as or, Italian physician and philosopher, was born at the Italian town from which he takes his name in 1250, or, according to others, in 1246. After studying medicine and philosophy at Paris he settled at Padua, where he speedily gained a great reputation as a physician, and availed himself of it to gratify his avarice by refusing to visit patients except for an exorbitant fee. Perhaps this, as well as his meddling with astrology, caused him to be charged with practising magic, the particular accusations being that he brought back into his purse, by the aid of the devil, all the money he paid away, and that he possessed the philosopher’s stone. He was twice brought to trial by the Inquisition; on the first occasion he was acquitted, and he died (1316) before the second trial was completed. He was found guilty, however, and his body was ordered to be exhumed and burned; but a friend had secretly removed it, and the Inquisition had, therefore, to content itself with the public proclamation of its sentence and the burning of Abano in effigy. In his writings he expounds and advocates the medical and philosophical systems of Averroes and other Arabian writers. His best known works are the Conciliator differentiarum quae inter philosophos et medicos versantur (Mantua, 1472; Venice, 1476), and De venenis eorumque remediis (1472), of which a French translation was published at Lyons in 1593. ABANO BAGNI, a town of Venetia, Italy, in the province of Padua, on the E. slope of the Monti Euganei; it is 6 m. S.W. by rail from Padua. Pop. (1901) 4556. Its hot springs and mud baths are much resorted to, and were known to the Romans as Aponi fons or Aquae Patavinae. Some remains of the ancient baths have been discovered (S. Mandruzzato, Trattato dei Bagni d’ Abano, Padua, 1789). An oracle of Geryon lay near, and the so-called sortes Praenestinae (C.I.L. i., Berlin, 1863; 1438–1454), small bronze cylinders inscribed, and used as oracles, were perhaps found here in the 16th century. ABARIS, a Scythian or Hyperborean, priest and prophet of Apollo, who is said to have visited Greece about 770, or two or three centuries later. According to the legend, he travelled throughout the country, living without food and riding on a golden arrow, the gift of the god; he healed the sick, foretold the future, worked miracles, and delivered Sparta from a plague (Herod. iv. 36; Iamblichus, De Vit. Pythag. xix. 28). Suidas credits him with several works: Scythian oracles, the visit of Apollo to the Hyperboreans, expiatory formulas and a prose theogony. ABATED, an ancient technical term applied in masonry and metal work to those portions which are sunk beneath the surface, as in inscriptions where the ground is sunk round the letters so as to leave the letters or ornament in relief. ABATEMENT (derived through the French abattre, from the Late Latin battere, to beat), a beating down or diminishing or doing away with; a term used especially in various legal phrases.

is the remedy allowed by law to a person or public authority injured by a public nuisance of destroying or removing it, provided no breach of the peace is committed in doing so. In the case of private nuisances abatement is also allowed provided there be no breach of the peace, and no damage be occasioned beyond what the removal of the nuisance requires. (See .)

takes place where, after the death of the person last seised, a stranger enters upon lands before the entry of the heir or devisee, and keeps the latter out of possession. It differs from intrusion, which is a similar entry by a stranger on the death of a tenant for life, to the prejudice of the reversioner, or remainder man; and from disseisin, which is the forcible or fraudulent expulsion of a person seised of the freehold. (See .)

. When the equitable assets (see ) of a deceased person are not sufficient to satisfy fully all the creditors, their debts must abate proportionately, and they must accept a dividend. Also, in the case of legacies when the funds or assets out of which they are payable are not sufficient to pay them in full, the legacies abate in proportion, unless there is a priority given specially to any particular legacy (see ). Annuities are also subject to the same rule as general legacies.

, or plea in abatement, was the defeating or quashing of a particular action by some matter of fact, such as a defect in form or the personal incompetency of the parties suing, pleaded by the defendant. It did not involve the merits of the cause, but left the right of action subsisting. In criminal proceedings a plea in abatement was at one time a common practice in answer to an indictment, and was set up for the purpose of defeating the indictment as framed, by alleging misnomer or other misdescription of the defendant. Its effect for this purpose was nullified by the Criminal Law Act 1826, which required the court to amend according to the truth, and the Criminal Procedure Act 1851, which rendered description of the defendant unnecessary. All pleas in abatement are now abolished (R.S.C. Order 21, r. 20). See.

. In civil proceedings, no action abates by reason of the marriage, death or bankruptcy of any of the parties, if the cause of action survives or continues, and does not become defective by the assignment, creation or devolution of any estate or title pendente lite (R.S.C. Order 17, r. 1). Criminal proceedings do not abate on the death of the prosecutor, being in theory instituted by the crown, but the crown itself may bring about their termination without any decision on the merits and without the assent of the prosecutor.

. By the Merchant Shipping Act 1854, the general lighthouse authority (see ) has power to order the extinguishment or screening of any light which may be mistaken for a light proceeding from a lighthouse.

is a deduction sometimes made at a custom-house from the fixed duties on certain kinds of goods, on account of damage or loss sustained in warehouses. The rate and conditions of such deductions are regulated, in England, by the Customs Consolidation Act 1853. (See also ; .)

is a badge in coat-armour, indicating some kind of degradation or dishonour. It is called also rebatement. ABATI, or, NICCOLO (1512–1571), a celebrated fresco-painter of Modena, whose best works are there and at Bologna. He accompanied Primaticcio to France, and assisted in decorating the palace at Fontainebleau (1552–1571). His pictures exhibit a combination of skill in drawing, grace and natural colouring. Some of his easel pieces in oil are in different collections; one of the finest, in the Dresden Gallery, represents the martyrdom of St Peter and St Paul. ABATIS, or  (a French word meaning a heap

title: Page:EB1911 - Volume 01.djvu/38


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


text:
Page:Dictionary of spoken Russian (1945).djvu/403

 Это далеко от вокзала? Is it far from the station? — Я получил вчера от него письмо. I received a letter from him yesterday. — У меня урок от девяти до десяти утра. I have a lesson from nine to ten in the morning. — Она заразилась корью от своей сестры. She caught the measles from her sister. • for. От нашего цеха выступит товарищ Петров. Brother Petrov will be the speaker for our shop. • of. Вот его письмо от пятого августа. Here is his letter of the fifth of August. — Он умер от воспаления лёгких. He died of pneumonia. • off. У меня оторвалась пуговица от пальто. A button came off my coat. • to. Куда девался ключ от чемодана? What became of the key to the suitcase? • by. Это его сын от первого брака. This is his son by his first marriage. □ Я окончательно отказался от участия в этом деле. I refused to take any part in this matter. • Дайте мне порошок от головной боли. Give me a headache powder. • Передайте ему от меня привет. Give him my regards. • В нём есть что-то от деда. There's something about him that reminds me of his grandfather. • От всей души желаю вам успеха. I wish you all the luck in the world. • Я уже от одной рюмки водки пьянею. One shot of vodka is enough to get me drunk. • От этой спешки у меня голова идёт кругом. All this hurrying gets me dizzy. • У меня в классе ребята в возрасте от семи до десяти лет. The children in my class are seven to ten years old. • Все от мала до велика работали на уборке снега. Everyone, young and old, helped clean the snow away. • От добра добра не ищут. Let well enough alone.

отберу See отобрать.

отбивать (dur of отбить) to beat. Он весело напевал и отбивал такт ложкой. He was singing gaily and beating time with his spoon. • to sharpen. Там кто-то отбивает косу. Someone's sharpening the scythe.

отбирать (dur of отобрать) to take away. Мне вечно приходится отбирать у детей папиросы. I always have to take cigarettes away from the children. • to pick. Она всегда отбирает для детей лучшие куски. She always picks the best pieces for the children.

отбить (отобью, -бьёт; imv отбей; ppp отбитый; pct of отбивать) to fight off. Мы успешно отбили атаку. We fought off the attack successfully. • to recapture. Нам удалось отбить большой отряд пленных. We were able to recapture a large detachment of prisoners. • to break off. Я отбил носик у чайника. I broke off the spout of the teapot. □ отбить охоту to discourage. Её капризы отбили у меня охоту встречаться с ней. Her moods discouraged me from seeing her. □ Смотрите, чтобы он не отбил у вас даму — он известный сердцеед. Watch out that he doesn't take your girl away from you; he's a well-known lady-killer.

отбой all clear. С каким облегчением мы услышали наконец сигнал отбоя! It was quite a relief to hear the all clear signal at last. □ Дайте, пожалуйста, отбой. Hang up, please. • От мальчишек просто отбою нет. There's no getting rid of these kids! • *Разве вы не видите: он уже бьёт отбой. Can't you see he's backing down?

отведу See отвести.

отвезти (-везу, везёт; p -вёз, -везла, -о, -и; pct of отвозить) to take (by conveyance). Отвезите его домой — ему совсем худо. Take him home; he's quite sick. — Я только отвезу багаж на станцию и сейчас же вернусь за вами. I'll take the luggage to the station and return immediately to get you.

отвёл See отвести.

отвернуть (pct of отвёртывать) to turn on. Отверните кран! Turn the faucet on. • to pull aside. Он отвернул полу шинели и полез в карман. He pulled aside his coat and dug into his pocket.

-ся to turn away. Он отвернулся и не хочет со мной разговаривать. He's turned away and doesn't want to talk to me. — После этого все друзья отвернулись от него. After this, all his friends turned away from him.

отверстие opening.

отвёртка screwdriver.

отвёртывать (dur of отвернуть).

отвесить (pct of отвешивать). □ Отвесьте мне, пожалуйста, ливерной колбасы триста грамм. Let me have three hundred grams of liverwurst, please.

отвести (-веду, -дёт; p -вёл, -вели, -о, -и; pap -ведший; pct of отводить) to lead to. Отведите лошадь в конюшню. Lead the horse into the stable. • to take. Мне придётся отвести ребят домой. I'll have to take the kids home. • to disqualify. Суд отвёл нескольких свидетелей. The court disqualified several witnesses. □ отвести в сторону to take aside. Отведите её в сторону и скажите ей это. Take her aside and tell her. □ Я не мог от неё глаз отвести. I couldn't take my eyes off her. • Вам отвели комнату во втором этаже. You got a room on the second floor. • *Наконец-то мне есть с кем душу отвести! At last I've got somebody I can pour my heart out to. • *Напрасно вы стараетесь мне глаза отвести. You can't pull the wool over my eyes.

ответ answer. Ответа не будет? Won't there be any answer? — Я ей пишу, пишу, а от неё ни ответа, ни привета. I keep writing and writing and she doesn't even answer. • reply. Пошлите ему открытку с оплаченным ответом. Send him a postcard with a prepaid reply card. • Тут для вас письмо с оплаченным ответом. There's a prepaid reply envelope for you. — В ответ он кивнул головой. He nodded his head in reply. □ *Всё равно — семь бед, один ответ. All right; we might as well be hung for a sheep as for a lamb.

ответить to answer. Он вам уже ответил на письмо? Did he answer your letter yet? — Вы за эти слова ответите. You'll have to answer for these words. • to recite. Он ответил урок без запинки. He recited the lesson without stumbling.

ответственность (F) responsibility. Делайте так! я беру на себя ответственность. Do it this way; it's my responsibility. □ Вас за это могут привлечь к ответственности. You can be held to answer for that.

ответственный responsible. Ему можно поручить ответственную работу. You can give him responsible work. — С него, как с ответственного работника, больше спрашивается. He has more to answer for because he's a responsible worker. — Это слишком ответственное решение; я не могу сразу дать ответ. That's too responsible a decision to make. I can't give an immediate answer. □ ответственный редактор editor-in-chief.


text:
The New International Encyclopædia/Rebmann, Johannes

REBMANN, rắb'mȧn, (1820-76). A German missionary and African explorer, born at Gerlingen, Württemberg. He was sent by the British Church Missionary Society to Mombas, East Africa, as an assistant to Krapf, with whom in 1849 he discovered the mountains Kilimanjaro and Kenia. Rebmann spent thirty-eight years in Africa and acquired considerable knowledge of several of the native languages. He published a Dictionary of the Kiniassa Language (1877) and a map of East Africa (1856).


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


text: Dictionary of National Biography, 1885-1900/Buchanan, Robert (1813-1866)


text: Dictionary of National Biography, 1885-1900/Buchanan, Robert (1785-1873)


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Page:Flute and Violin and Other Kentucky Tales and Romances.djvu/241

Rh, who, suddenly waving a bright, last adieu to gay companions in some gay-streeted town, from motives of the loftiest heroism, takes his place in the rear of passing soldiery, marching to misguided death; who, from the rear, glowing with too impetuous ardor, makes his way from rank to rank ever towards the front; and who, at last, bearing the heavy arms and wearing the battle-stained uniform of a veteran, steps forward to the van at the commander's side and sets his fresh, pure face undaunted towards destruction. As he thought of her thus, deeper forces stirred within his nature than had ever been aroused by any other woman. In comparison every one that he had known became for the moment commonplace, human life as he was used to it gross and uninspiring, and his own ideal of duty a dwarfish mixture of selfishness and luxurious triviality. Impulsive in his recognition of nobleness of nature wherever he perceived it, for this devotedness of purpose he began to feel the emotion which of all that ever visit the human heart is at once the most humbling, the most uplifting, and the most enthralling—the hero-worship of a strong man for a fragile woman.

The service began. As it went on he noticed here and there among those near him such evidences of restlessness as betray in a seated throng high-wrought expectancy of some pleasure too long deferred. But at last these were succeeded by a breathless hush, as, from the concealed organ-loft above, a low, minor prelude was heard, groping and striving nearer and nearer towards the concealed motive, as a little wave creeps farther and farther along a melancholy shore. Suddenly, beautiful and clear, more tender than love, more sorrowful than death, there floated out upon the still


text: Dictionary of National Biography, 1885-1900/Buchanan, Robert (1802-1875)


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224 air of the church the cry of a woman's soul that has offended, and that, shrinking from every prayer of speech, pours forth its more intense, inarticulate, and suffering need through the diviner faculty of song.

At the sound every ear was strained to listen. Hitherto the wont had been to hear that voice bear aloft the common petition as calmly as the incense rose past the altar to the roof; but now it quivered over troubled depths of feeling, it rose freighted with the burden of self-accusal. Still higher and higher it rose, borne triumphantly upward by love and aspiration, until the powers of the singer's frame seemed spending themselves in one superhuman effort of the soul to make its prayer understood to the divine forgiveness. Then, all at once, at the highest note, as a bird soaring towards the sun has its wings broken by a shot from below, it too broke, faltered, and there was a silence. But only for a moment: another voice, poor and cold, promptly finished the song; the service ended; the people poured out of the church.

When Gordon came out there were a few groups standing near the door talking; others were already moving homeward across the grounds. Not far off he observed a lusty young countryman, with a frank, winning face, who appeared to be waiting, while he held a child that had laid its bright head against his tanned, athletic neck. Gordon approached him, and said with forced calmness:

"Do you know what was the matter in the church?"

"My wife has gone to see," he replied, warmly. "Wait; she'll be here in a minute. Here she is now."

The comely, Sunday-dressed young wife came up and took the child, who held out its arms, fondly smiling.


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Rh "She hadn't been well, and they didn't want her to sing to-day; but she begged to sing, and broke down." Saying this, the young mother kissed her child, and slipping one hand into the great brown hand of her husband, which closed upon it, turned away with them across the lawn homeward.

When Sister Dolorosa, who had passed a sleepless, prayerless night, stood in the organ-loft and looked across the church at the scene of the Passion, at the shrine of the Virgin, at the white throng of novices and the dark throng of the Sisters, the common prayer of whom was to be borne upward by her voice, there came upon her like a burying wave a consciousness of how changed she was since she had stood there last. Thus at the moment when Gordon, sitting below, reverently set her far above him, as one looks up to a statue whose feet are above the level of his head, she, thinking of what she had been and had now become, seemed to herself as though fallen from a white pedestal to the miry earth. But when, to a nature like hers, absolute loyalty to a sinless standard of character is the only law of happiness itself, every lapse into transgression is followed by an act of passionate self-chastisement and by a more passionate outburst of love for the wronged ideal; and therefore scarce had she begun to sing, and in music to lift up the prayer she had denied herself in words, before the powers of her body succumbed, as the strings of an instrument snap under too strenuous a touch of the musician.

Gordon walked out of the grounds beside the rustic young husband and wife, who plainly were lovers still.

"The Sister who sang has a beautiful voice," he said.


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226 "None of them can sing like her," replied the wife. "I love her better than any of the others."

"I tin sing!" cried the little girl, looking at Gordon, resentfully, as though he had denied her that accomplishment.

"But you'll never sing in a convent, missy," cried the father, snatching her from her mother. "You'll sing for some man till he marries you as your mother did me. I was going to join the Trappist monks, but my wife said I was too good a sweetheart to spoil, and she had made up her mind to have me herself," he added, turning to Gordon with a laugh.

"I'd have been a Sister long ago if you hadn't begged and begged me not," was the reply, with the coquettish toss of a pretty head.

"I doin' be Tap monk," cried the little girl, looking at Gordon still more assertively, but joining in the laugh that followed with a scream of delight at the wisdom of her decision.

Their paths here diverged, and Gordon walked slowly on alone, but not without turning to watch the retreating figures, his meeting with whom at such a moment formed an episode in the history of that passion under the influence of which he was now rapidly passing. For as he had sat in the church his nature, which was always generous in its responsiveness, had lent itself wholly to the solicitations of the service; and for a time the stillness, the paintings portraying the divine sorrow, the slow procession of nameless women, the tapers, the incense, the hoary antiquity of the ceremonial, had carried him into a little known region of his religious feeling. But from this he had been sharply recalled by the suggestion of a veiled personal tragedy


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The New International Encyclopædia/Rebolledo, Bernardino de

REBOLLEDO, rā'Bṓ-lyā'Dṓ, , Count (1597-1676). A Spanish poet, born at Leon. From his youth he was a soldier and fought against the Turks and in Barbary and in the Thirty Years' War. He was made Ambassador to Denmark (1647) and afterwards to Sweden, and lived for several years in the north. In 1663 he was appointed Minister of State, a post he held until his death. His works include: Ocios (1650), a poem; Selva militar y politica (1652), a didactic poem; La constancia victoriosa (1655), and some epistles, epigrams, and excellent ballads. His style is prosaic, but it is simple and usually unaffected. The three-volume edition of his works (Madrid, 1778) contains a biography.


text: Dictionary of National Biography, 1885-1900/Buchanan, Robertson


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 of material thrown), a term in field fortification for an obstacle formed of the branches of trees laid in a row, with the tops directed towards the enemy and interlaced or tied with wire. The abatis is used alone or in combination with wire-entanglements and other obstacles. ABATTOIR (from abattre, to strike down), a French word often employed in English as an equivalent of “” (q.v.), the place where animals intended for food are killed. ABAUZIT, FIRMIN (1679–1767), a learned Frenchman, was born of Protestant parents at Uzès, in Languedoc. His father died when he was but two years of age; and when, on the revocation of the edict of Nantes in 1685, the authorities took steps to have him educated in the Roman Catholic faith, his mother contrived his escape. For two years his brother and he lived as fugitives in the mountains of the Cevennes, but they at last reached Geneva, where their mother afterwards joined them on escaping from the imprisonment in which she was held from the time of their flight. Abauzit at an early age acquired great proficiency in languages, physics and theology. In 1698 he went to Holland, and there became acquainted with Pierre Bayle, P. Jurieu and J. Basnage. Proceeding to England, he was introduced to Sir Isaac Newton, who found in him one of the earliest defenders of his discoveries. Sir Isaac corrected in the second edition of his Principia an error pointed out by Abauzit, and, when sending him the Commercium Epistolicum, said, “You are well worthy to judge between Leibnitz and me.” The reputation of Abauzit induced William III. to request him to settle in England, but he did not accept the king’s offer, preferring to return to Geneva. There from 1715 he rendered valuable assistance to a society that had been formed for translating the New Testament into French. He declined the offer of the chair of philosophy in the university in 1723, but accepted, in 1727, the sinecure office of librarian to the city of his adoption. Here he died at a good old age, in 1767. Abauzit was a man of great learning and of wonderful versatility. Whatever chanced to be discussed, it used to be said of Abauzit, as of Professor W. Whewell of more modern times, that he seemed to have made it a subject of particular study. Rousseau, who was jealously sparing of his praises, addressed to him, in his Nouvelle Héloïse, a fine panegyric; and when a stranger flatteringly told Voltaire he had come to see a great man, the philosopher asked him if he had seen Abauzit. Little remains of the labours of this intellectual giant, his heirs having, it is said, destroyed the papers that came into their possession, because their own religious opinions were different. A few theological, archaeological and astronomical articles from his pen appeared in the Journal Helvétique and elsewhere, and he contributed several papers to Rousseau’s Dictionnaire de musique (1767). He wrote a work throwing doubt on the canonical authority of the Apocalypse, which called forth a reply from Dr Leonard Twells. He also edited and made valuable additions to J. Spon’s Histoire de la république de Genève. A collection of his writings was published at Geneva in 1770 (Œuvres de feu M. Abauzit), and another at London in 1773 (Œuvres diverses de M. Abauzit). Some of them were translated into English by Dr Edward Harwood (1774).

ʼABAYE, the name of a Babylonian  (q.v.), born in the middle of the 3rd century. He died in 339. ʼABBA ʼARIKA, the name of the Babylonian  (q.v.) of the 3rd century, who established at Sura the systematic study of the Rabbinic traditions which, using the Mishnah as text, led to the compilation of the Talmud. He is commonly known as Rab. ABBADIDES, a Mahommedan dynasty which arose in Spain on the downfall of the western caliphate. It lasted from about 1023 till 1091, but during the short period of its existence was singularly active and typical of its time. The founder of the house was Abd-ul-Qāsim Mahommed, the cadi of Seville in 1023. He was the chief of an Arab family settled in the city from the first days of the conquest. The Beni-abbad were not of ancient descent, though the poets, whom they paid largely, made an illustrious pedigree for them when they had become powerful. They were, however, very rich. Abd-ul-Qāsim gained the confidence of the townsmen by organizing a successful resistance to the Berber soldiers of fortune who were grasping at the fragments of the caliphate. At first he professed to rule only with the advice of a council formed of the nobles, but when his power became established he dispensed with this show of republican government, and then gave himself the appearance of a legitimate title by protecting an impostor who professed to be the caliph Hisham II. When Abd-ul-Qāsim died in 1042 he had created a state which, though weak in itself, was strong as compared to the little powers about it. He had made his family the recognized leaders of the Mahommedans of Arab and native Spanish descent against the Berber element, whose chief was the king of Granada. Abbad, surnamed El Motaḍḍid, his son and successor, is one of the most remarkable figures in Spanish Mahommedan history. He had a striking resemblance to the Italian princes of the later middle ages and the early renaissance, of the stamp of Filipo Maria Visconti. El Motaḍḍid was a poet and a lover of letters, who was also a poisoner, a drinker of wine, a sceptic and treacherous to the utmost degree. Though he waged war all through his reign he very rarely appeared in the field, but directed the generals, whom he never trusted, from his “lair” in the fortified palace, the Alcazar of Seville. He killed with his own hand one of his sons who had rebelled against him. On one occasion he trapped a number of his enemies, the Berber chiefs of the Ronda, into visiting him, and got rid of them by smothering them in the hot room of a bath. It was his taste to preserve the skulls of the enemies he had killed—those of the meaner men to be used as flower-pots, while those of the princes were kept in special chests. His reign until his death on the 28th of February 1069 was mainly spent in extending his power at the expense of his smaller neighbours, and in conflicts with his chief rival the king of Granada. These incessant wars weakened the Mahommedans, to the great advantage of the rising power of the Christian kings of Leon and Castile, but they gave the kingdom of Seville a certain superiority over the other little states. After 1063 he was assailed by Fernando El Magno of Castile and Leon, who marched to the gates of Seville, and forced him to pay tribute. His son, Mahommed Abd-ul-Qāsim Abenebet—who reigned by the title of El Motamid—was the third and last of the Abbadides. He was a no less remarkable person than his father and much more amiable. Like him he was a poet, and a favourer of poets. El Motamid went, however, considerably further in patronage of literature than his father, for he chose as his favourite and prime minister the poet Ibn Ammar. In the end the vanity and featherheadedness of Ibn Ammar drove his master to kill him. El Motamid was even more influenced by his favourite wife, Romaica, than by his vizir. He had met her paddling in the Guadalquivir, purchased her from her master, and made her his wife. The caprices of Romaica, and the lavish extravagance of Motamid in his efforts to please her, form the subject of many stories. In politics he carried on the feuds of his family with the Berbers, and in his efforts to extend his dominions could be as faithless as his father. His wars and his extravagance exhausted his treasury, and he oppressed his subjects by taxes. In 1080 he brought down upon himself the vengeance of Alphonso VI. of Castile by a typical piece of flighty oriental barbarity. He had endeavoured to pay part of his tribute to the Christian king with false money. The fraud was detected by a Jew, who was one of the envoys of Alphonso. El Motamid, in a moment of folly and rage, crucified the Jew and imprisoned the Christian members of the mission. Alphonso retaliated by a destructive raid. When Alphonso took Toledo in 1085, El Motamid called in Yusef ibn Tashfin, the Almoravide (see, History, and ). During the six years which preceded his deposition in 1091, El Motamid behaved with valour on the field, but with much meanness and political folly. He endeavoured to curry favour with Yusef by betraying the other Mahommedan princes to him, and intrigued to secure the alliance of Alphonso against the Almoravide. It was probably during this period that he surrendered his beautiful daughter Zaida to the Christian king, who

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