text:
Page:Weird Tales volume 42 number 04.djvu/44

 of a subdued loveliness. The music was low, almost ghostly faint; and was charged with such a deep, throbbing sorrow that, at die first note, the tears began coursing down my cheeks. As the woman went on and on with her song, its melancholy increased, though it still had the same eerily distant quality; it seemed that I was listening to a plaint from across countless years and remotest places. Now everyone in the room appeared to have forgotten my presence; the younger woman, the man and the girl gathered about the player, as if to drink in every note; even the small boy arose and joined the group; and as they did so the light, as if condensed by some unseen reflector, suddenly concentrated upon them, leaving the rest of the room in shadow. And then the illumination, wavering and flickering more than ever, began to dwindle ... until suddenly, without warning, it went out and I found myself in blackness.

But still, from amid the coaly gloom, that phantom-thin music continued to sound, the voice of the singer blended with the notes of the instrument, unspeakably sad, immensely distant, fading like the wind-borne tones of receding minstrels.

Only then did all my concentrated dread and horror find expression in one tremendous scream. Fumbling and groping, somehow I found the door; somehow I forced my limbs free of the spell that had gripped them, and started down the twisted stairs. And then all at once everything went blank.

HEN I came to myself, still listening to that sad, faint music, I was lying on a Paris street. The glow of late twilight was in the air; a small crowd had gathered about me.

"Does monsieur need help?" a man's voice sympathetically asked. "He stumbled and fell, and has been many minutes coming to. No doubt it was only the heat."

"No doubt—it was the heat," I agreed, as I struggled to my feet. But in my ears that phantom music still made a dismal refrain.

Next day I reported my experience to my friend Jacques Chervier, a student at the Sorbonne, whose specialty was Parisian history.

He looked at me sharply as I finished. "Just where did you say this happened?"

I mentioned the exact street location, of which I had taken note after the adventure.

"So?" he answered, significantly. "So? Well, this is strange. Do you know you were walking on the exact site of the old Temple?"

"What in thunder was the Temple?"

"It was the old castle of the Knights Templars, which was torn down in 1811, at the age of almost six hundred years."

"Torn down in 1811?" I repeated, dully.

"It's famous as the scene of many historic episodes," Jacques warmed to his theme, "not the least notable being the imprisonment of a king and queen of France, along with their two children, and Madame Elizabeth, the king's sister. That was back in 1792. You know, of course, what king and queen I refer to."

I could only mumble something incoherent.

"Louis the Sixteenth and Marie Antoinette were both lodged there before being sent to the guillotine. The old castle, from all I can make out, was exactly as you have described it, even to the small dog that kept the prisoners company."

"But that doesn't explain why I, of all persons, and at this particular time—"

"Don't you recall the date?"

"Let's see. Today's the fourteenth, isn't it?"

"And yesterday was the thirteenth. It was on August thirteenth, just at about sunset, that Louis the Sixteenth and Marie Antoinette were imprisoned in the Temple. Perhaps every year, on the anniversary of that event—"

But I did not hear the remainder of Jacques' speech. I was not interested in his explanations. In my ears a thin, sorrowful music seemed to be playing; I was back in a tower room, in a wavering fog-gray light, where five shadowy figures were gathered, among them a woman whose deep pleading tragic eyes seemed to call and call across an immeasurable gulf.


text: Steinmetz v. Currey

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

title: Steinmetz v. Currey


text: Weird Tales/Volume 42/Issue 4/The Round Tower


text:
Author:Stanton Arthur Coblentz

Works in Weird Tales

 * "Midnight Moon," in Weird Tales (Canadian edition, second series, January 1946, vol. 38, no. 3)
 * "Midnight Moon," in Weird Tales (Canadian edition, second series, January 1946, vol. 38, no. 3)
 * "Midnight Moon," in Weird Tales (Canadian edition, second series, January 1946, vol. 38, no. 3)
 * "Midnight Moon," in Weird Tales (Canadian edition, second series, January 1946, vol. 38, no. 3)
 * "Midnight Moon," in Weird Tales (Canadian edition, second series, January 1946, vol. 38, no. 3)
 * "Midnight Moon," in Weird Tales (Canadian edition, second series, January 1946, vol. 38, no. 3)
 * "Midnight Moon," in Weird Tales (Canadian edition, second series, January 1946, vol. 38, no. 3)
 * "Midnight Moon," in Weird Tales (Canadian edition, second series, January 1946, vol. 38, no. 3)

Works in Amazing Stories

 * (copyright renewed)
 * (copyright renewed)
 * (copyright renewed)
 * (copyright renewed)
 * (copyright renewed)
 * (copyright renewed)
 * (copyright renewed)
 * (copyright renewed)
 * (copyright renewed)
 * (copyright renewed)
 * (copyright renewed)
 * (copyright renewed)
 * (copyright renewed)
 * (copyright renewed)
 * (copyright renewed)
 * (copyright renewed)

External works

 * Flight Through Tomorrow (1947)

title: Author:Stanton Arthur Coblentz


text: Respublica v. Shaffer

title: Respublica v. Shaffer


text:
Page:A Hebrew and English Lexicon (Brown-Driver-Briggs).djvu/844

 t H3D2 n.pr.mont. Pisgah (prob. cleft, fr. a natural feature of mt.; Dr Dt3 - 17 );— alw. 'Bn : 'an vth Nu 2i M 23" Dt 3 s7 34 1 ; 'an mfx 3" 4 4 * Jos 12 3 13 20 ; mt. in Moab, on NE. shore of Dead Sea, exact loc. unknown (cf. Fesha as a cliff on NW. shore, v-Di*" 21 ' 20 ); *»> 4 49, AfXalfUfie'xoii Nu 2I 20 +. [nDEl v. DDB. T * •j-I. nDS vb. pass or spring over ; — Qal Pf. 3 ms. 'a Ex 12 27, 'B1 consec. v°(J); 1 s. ^rinps* v 13 (P), all c. ?5?, of ** passing over (spar- ing) houses of Isr. ; Inf. abs. niDB Is 3 1 5 a passing over (sc. tfoffff 7g). TPID2 n.m. passover (usu.(Thes and most) from I. nDS, with reference to Ex 12 13 etc.; Reuss Ge8Ch ' AT * 58 passing over into new year; Schaefer '•"»'>-»*"»"> «**»■ 316 cp. As. paslhu, soothe, placate [deity], < be sootlted, Pi. trans., T„ ZA iv (1889). 275 2Am Bab - KeL ' (1896) ' 01 °"-: " . * • Schwally Id ""' 24 fr. II. riDB, of sacred dance); — abs. 'D Ex 12" + ; nps v 21 + ; pi. D'npa 2 Ch3o'' + 3 t.; — 1. sacrifice of passover, in- volving communion-meal, hence a species of peace-offering (cf. 1. rnj II. 2), "6 MOT "B IT?! Ex^J), cf.v"(P); 'B n?j Dti6" 6 ; 'an fet» Ch 3o' 8 ; the special feature lay in the appli- cation of blood to homes to consecrate them; cf. aim. Bab. rite of purification Zim ">• "• 12fr7 . 2. tlie animal victim of tlie passover : 'a DntJ* Exi2 21 (J) 2 Ch 3 o 15 35 16 " Ez G»j£.2Ch 3c. 17 ; B»sa 'an btsa 2 Ch 35"; D»nD?a? 2 Ch 3 5 7 - 8 - 9 . [Passover animals (cf. Br""- 206 ) were ?«V /oe& Ex I2 21 (J), nfe> v 3 - 4 - 5, incl. EOS and 1J> v 5 (P); "Ip31 |K¥ Dt 16 2 ; large numbers of all these (ns* not used) in Josiah's passo er, ace. to 2 Ch 35 7s ' 8 » hut evident mingling of whole burnt- offerings for the passover with special passover victim.] 3. festival of the passover : 'an 3n Ex 34* (J); 'a(n) Lv2 3 5 Nu 28' 6 33 3 Jos 5" (P) Ez 4 5 21 ; 'sn ngn Ex 12 43 Nu9 1214 (P); 'a rivy Ex 1 2« Nu 9 2 - 4S " 6 101314 Jos5 10 (P) Dti6' 2K 23 21 22a 2 Ch 30 1 " 35 '»"' s ' 8 '9 Ezr 6 :9 ; it was held in month 3'atjin Dt 16 1 , 3T.V3 v«; on 14th day Jos 5'° (P), of 1st month Ez 45" ; tPTm fS (Ex 1 2 6 ) Lv 23 s Nu 9 5 (P); if impossible at that time, then on 1 4th of 2nd month Nu 9 1012 . [No ref. to npa in E ; J subordinates it to niSD (the great feast of JE) ; in D it predom. over niVD ; P makes it first in importance (Br"""- 1 * 5 '-).] tnpCFI a.pr.loc. on Euphrates (prob. ford (though Lag BNm doubts); Lewy F " mdw - "« cp. ^i DD A.a/j.jfaKos (on Bosphorus), expl. as HpS?); —  K 5 4, NE. limit of Sol.'s dominion ; = Gk e• limp (Thes sub I. 'a, but dub.; Ar. 'JU is dislocate; ace. to Gerber 73 II. 'a is denom. fr. DBS [and this sub I.'B? J);— Qal Pt. pi. D^yen "ne^y D^IOS 1K18 21 fig. (v. ["By!?]). ITiph. Impf. 3 ms. DpSJI b'3>l S 4" arid he fell and was made limping (lame). Pi. Impf. 3 mpl. nansn-by Wl^W 1 K i$*they went limping (along by the altar), i.e. prob. in their dance, v. Kit Pietschm rh <">- 220 (Gr iyDB'1 [sa^f!!] stepped). t npS n.pr.m. (limper) ; — 1. in Judah 1 Ch 4 12, B«?.?) J P led - 2 S 19 27, »7JQ 7nE> 'B 9 13 /arne as to both his feet; cf. also (of animal) Dt 15 21 (+ n ?.y); as subst. 2 S 5 68 8 Je 3 1 8 Mai i 813 Jb 29 15 (all + 1$), also Is33 23 35 6 Pr26'. tT|D3 (van d. H. 'HP?) n.pr.m. Asherite I Ch 7 33, Baicn;x<, A *«otjx'» ®L #a1 Ex 34', etc.; Imv. ms.'i'pB Ex 34 1 Dt 10'J — A«w <«** stone tablets Ex 34 1 - 4 Dt io 1 - 3 ; building-stones 1 K 5 ra ; c. cogn. ace. (sf. referring to 705) Hb 2 18. ^DS n.m. Bb 2 ' ,8 idol, image ;— abs. 'a Ju l7 3 +) Vpais 4 2 17 ; cstr.^PB Jul8 3, + ; sf.^DB Is 48 s, etc.; pi. supplied by C^DB, v. foil.;— idol, as likeness of man or animal Ex 2o 4 =Dt 5 8 , Dt 4 16 - 2325 , also 27 1S 2 K 2 1 7 2 Ch 3 3 7 Is 4 2 17 44 9 4 8 5 Na i 14 Hb 2 18 (of wood or stone, cf. v 19 ); of metal Jui7 s - 4 +6t. 18 (cf. GFM), Is 40 19 44 10 (c. TDl), Je 10" 5! 17 (c. 17»); of wood Is 40 20 44 16 ; 17 45 s0 - ["T^p-T] n-m.^'^id.;— pi. (>°$ serving as sg.) D'^DB Ju 3 ,9 + ; B>faf Ho n 2 + ; cstr. ^DB Je5i 47 + ; sf.^^'DB Mi5 12, etc.;— idols, Ho i! 2 Is io ,0 + io t,, +(of wood, c. Itift Dt
 * Nippur I. 96 ff.


text: Poultney v. Ross

title: Poultney v. Ross


text: Brown v. Sutter

title: Brown v. Sutter


text: Page:Vanity Fair 1848.djvu/152

title: Page:Vanity Fair 1848.djvu/152


text:
MediaWiki:Templatesandbox-editform-view-label

Show page preview with template draft


text: Newman v. Bradley

title: Newman v. Bradley


text: Jackson v. Vanhorn

title: Jackson v. Vanhorn


text: Penman v. Wayne

title: Penman v. Wayne


text: James v. Young

title: James v. Young


text: Cooper v. Coates

title: Cooper v. Coates


text: Wallace v. Fitzsimmons

title: Wallace v. Fitzsimmons


text: Schlosser v. Lesher

title: Schlosser v. Lesher


text: Shippen’s Lessee v. Bush

title: Shippen’s Lessee v. Bush


text: Gilpin v. Semple

title: Gilpin v. Semple


text: Robertson v. Vogle

title: Robertson v. Vogle


text: Holingsworth v. Ogle

title: Holingsworth v. Ogle


text: Chapman v. Steinmetz

title: Chapman v. Steinmetz


text:
Page:The Religion of Ancient Egypt.djvu/124

 concerned with the regularly and perpetually recurring phenomena. Whatever may be the case in other mythologies, "I look upon the sunrise and sunset, on the daily return of day and night, on the battle between light and darkness, on the whole solar drama in all its details, that is acted every day, every month, every year, in heaven and in earth, as the principal subject" of Egyptian mythology.

Ra and his Family.

There can be no controversy about the meaning of Rā. Rā is not only the name of the sun-god, it is the usual word for sun. In other mythologies the sun-god is borne in a chariot or on horseback; in Egypt, his course across the sky is made in a boat. The sky (Nu) is accordingly conceived as an expanse of water, of which the Nile is the earthly representative. Rā is said to proceed from "Nu, the father of the gods." His adversary is Apap, who is represented as a serpent pierced with the weapons of the god. The conflict is not between good and evil, but the purely physical one between light and darkness. Shu and Tefnut are the children of Rā; Shu is Air, and Tefnut is some form of moisture, probably Dew.


text:
Page:The Religion of Ancient Egypt.djvu/125

 Osiris and his Family.

The myth of Osiris, though much more elaborate, has the same meaning. Osiris is the eldest of the five children of Seb and Nut. "He is greater than his father, and more powerful than his mother." He wedded his sister Isis whilst they were yet in their mother's womb, and their offspring was the elder Horus. Set and Nephthys, another wedded pair, are their brother and sister. In this myth the antagonist of Osiris is Set, by whom he is slain, but he is avenged by his son Horus, and he reigns in the nether world, like the Indian Yama, and judges the dead from his throne in the hall of the Two-fold Eight. And this he does daily.

The explanation of this myth exercised the imaginations of the ancients. The priests and poets of the eighteenth and nineteenth dynasties already identified Osiris with the highest of all Powers. In later times, as we see from the treatise ascribed to Plutarch, he was identified with various abstract "principles." By the help of the light which comparative mythology supplies, we are enabled to arrive at a truer sense of the myth.

The parents of Osiris are Seb and Nut, and about these there can be no mistake. Seb is the Earth, and Nut is Heaven. Seb is identified with the earth in the older texts, and in the later ones "the back of


text:
Page:The Religion of Ancient Egypt.djvu/126

 Seb" is a familiar term for the earth. Seb is also the Egyptian name for a certain species of goose, and in accordance with the homonymous tendency of the mythological period of all nations, the god and the bird were identified; Seb was called "the great cackler," and there are traces of the myth of a "mundane egg" which he "divided" or hatched. Nut is the name of a female goddess, frequently used synonymously with the other names of the sky, and she is as frequently pictured with her arms and legs extended over the earth, with the stars spread over her body. The marriage of Heaven and Earth is extremely common in mythologies; what is peculiar to the Egyptian myth is that Earth is not represented as the Mother of all things,, but the Father, and Heaven is here the Mother; though, as we have seen in speaking of Rā, Heaven was also conceived as a male power, like the Indian Varuna and the Greek Uranos. From the union of Seb and Nut sprung the mild Osiris, the Sun, and Isis, the Dawn, wedded before they were born, and the fruit of their marriage


text:
User talk:Tine (usurped)~enwikisource

Hi,

I have a request from someone who wants to usurp your user name. That means your username will be changed to something else, so that the username Tine can be given to someone else. Please let me know if you intend ever to use this account that you have created, and want to keep your username; if I don't hear from you by this time next week, I'll assume you've moved on, and proceed with usurpation.

Hesperian 04:50, 30 November 2012 (UTC)
 * Done. Hesperian 05:48, 7 December 2012 (UTC)

Your account will be renamed
Hello,

The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

Unfortunately, your account clashes with another account also called Tine (usurped). To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Tine (usurped)~enwikisource that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

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Renamed
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title: User talk:Tine (usurped)~enwikisource


text: Phelps v. Holker

title: Phelps v. Holker


text:
Author:John McKinlay

Works about McKinklay

 * Tracks of McKinlay and party across Australia (1863), by John Davis
 * Tracks of McKinlay and party across Australia (1863), by John Davis

title: Author:John McKinlay


text:
Page:Myth, Ritual, and Religion (Volume 2).djvu/199

Rh Hades as heaven is high above earth." Here the supremacy of Zeus is attested, and he proposes to prove it by the sport called "the tug of war." He says, "Fasten ye a chain of gold from heaven, and all ye gods lay hold thereof, and all goddesses, yet could ye not drag from heaven to earth Zeus, the supreme counsellor, not though ye strove sore. But if once I were minded to drag with all my heart, then I could hang gods, and earth, and sea, to a pinnacle of Olympus." The supremacy claimed here on the score of strength, "by so much I am beyond gods and men," is elsewhere based on primogeniture, though in Hesiod Zeus is the youngest of the sons of Cronos. But there is, as usual in myth, no consistent view, and Zeus cannot be called omnipotent. Not only is he subject to fate, but his son Heracles would have perished when he went to seek the hound of hell but for the aid of Athene. Gratitude for his relief does not prevent Zeus from threatening Athene as well as Hera with Tartarus, when they would thwart him in the interest of the Achæans. Hera is therefore obliged to subdue him by the aid of love and sleep, in that famous and beautiful passage, which is so frankly anthropomorphic, and was such a scandal to religious minds.

Not to analyse the whole divine plot of the Iliad,


text: Walton v. Willis

title: Walton v. Willis


text:
Ewie wi' the Crookit Horn (no source)

 * Oh, the yowie wi the crookit horn
 * A' that kent her could hae sworn
 * That sic a yowie ne'er was born
 * Here aboot or far awa

 * O were I able to rehearse,
 * My ewie's praise in proper verse,
 * I'd found it out as loud and fierce,
 * As ever piper's drone cou'd blaw.
 * Oh, the yowie wi the crookit horn
 * A' that kent her could hae sworn
 * That sic a yowie ne'er was born
 * Here aboot or far awa

 * She never threatened scab nor rot,
 * but keepit aye her ane jog trot,
 * Baith tae the fauld and tae the cot
 * was never sweir tae lead nor ca'.
 * Oh, the yowie wi the crookit horn
 * A' that kent her could hae sworn
 * That sic a yowie ne'er was born
 * Here aboot or far awa

 * When ither ewies lap the dyke,
 * and ate the kail for a' the tyke,
 * My ewie never played the like
 * but stayed ahint the barnie wa'.
 * Oh, the yowie wi the crookit horn
 * A' that kent her could hae sworn
 * That sic a yowie ne'er was born
 * Here aboot or far awa

 * But wad ye think for a' my keepin
 * There came a nickum whan I was sleepin
 * There came a nickum whan I was sleepin
 * And stole my yowie, horn an a
 * Oh, the yowie wi the crookit horn
 * A' that kent her could hae sworn
 * That sic a yowie ne'er was born
 * Here aboot or far awa

 * Oh, gin I had the lad that did it
 * I hae sworn as weel as said it
 * Though the de'il himsel forbid it
 * I would gie his neck a thraw
 * Oh, the yowie wi the crookit horn
 * A' that kent her could hae sworn
 * That sic a yowie ne'er was born
 * Here aboot or far awa

 * She'd neither not carf nor keel
 * To mark upon her hip or heel
 * Her crookit horn it did as weel
 * To ken her o'er amang them a
 * Oh, the yowie wi the crookit horn
 * A' that kent her could hae sworn
 * That sic a yowie ne'er was born
 * Here aboot or far awa

 * The yowie wi the crookit horn
 * The yowie wi the crookit horn
 * My ewie wi the crookit horn
 * Is ta'en frae me and sto'n awa
 * Oh, the yowie wi the crookit horn
 * A' that kent her could hae sworn
 * That sic a yowie ne'er was born
 * Here aboot or far awa

 * Cauld nor hunger never dang her,
 * Wind nor weet could never wrang her;
 * Ance she lay a week and langer
 * Out aneath a wreath o' snaw
 * Oh, the yowie wi the crookit horn
 * A' that kent her could hae sworn
 * That sic a yowie ne'er was born
 * Here aboot or far awa

 * I lookit aye at even for her,
 * Lest mishanter should come o'er her.
 * Or the foumart might devour her,
 * Gin the beastie bade awa.
 * Oh, the yowie wi the crookit horn
 * A' that kent her could hae sworn
 * That sic a yowie ne'er was born
 * Here aboot or far awa

 * Yet, Monday last, for a' my keeping,
 * I canna speak o't without greeting,
 * A villain came when I was sleeping,
 * And staw my ewie, horn and a'.
 * Oh, the yowie wi the crookit horn
 * A' that kent her could hae sworn
 * That sic a yowie ne'er was born
 * Here aboot or far awa

 * I sought her sair upon the morn,
 * And down aneath a buss o thorn
 * I got my ewie's crooked horn,
 * But ah! my ewie was awa'.
 * Oh, the yowie wi the crookit horn
 * A' that kent her could hae sworn
 * That sic a yowie ne'er was born
 * Here aboot or far awa

 * But gin I had the loon that did it,
 * I hae sworn as weel as said it,
 * Though the Laird himsel forbid it,
 * I wad gie his neck a thraw.
 * Oh, the yowie wi the crookit horn
 * A' that kent her could hae sworn
 * That sic a yowie ne'er was born
 * Here aboot or far awa

 * O! had she dee'd o' crook or cauld,
 * As ewies do when they are auld,
 * It wadna been by mony fauld
 * Sae sair a heart to nane o's a'.
 * Oh, the yowie wi the crookit horn
 * A' that kent her could hae sworn
 * That sic a yowie ne'er was born
 * Here aboot or far awa

 * For a' the claith that we hae worn,
 * Frae her and her's sae aften shorn,
 * The loss o her we could hae borne,
 * Had fair strae death taen her awa'.
 * Oh, the yowie wi the crookit horn
 * A' that kent her could hae sworn
 * That sic a yowie ne'er was born
 * Here aboot or far awa

title: Ewie wi' the Crookit Horn (no source)


text: Henry v. Risk

title: Henry v. Risk


text: Williams v. Geheogan

title: Williams v. Geheogan


text: Guthrie v. White

title: Guthrie v. White


text: Tillier v. Whitehead

title: Tillier v. Whitehead


text: Steinmetz v. Currie

title: Steinmetz v. Currie


text:
Page:O. F. Owen's Organon of Aristotle Vol. 1 (1853).djvu/290

 in each science are those ignorant questions which are of a certain quality geometrical? whether also is a syllogism, from ignorance, a syllogism composed from opposites or a paralogism, but according to geometry, or from another art, as a musical interrogation is ungeometrical, about geometry but to imagine that parallel lines meet is in a certain respect geometrical, and after another manner ungeometrical? For this is two-fold, in the same way as what is without rhythm; and the one is ungeometrical because it possesses not (what is geometrical), as what is without rhythm; but the other because it possesses it wrongly—and this ignorance which is from such principles, is contrary. In mathematics however there is not in like manner a paralogism, because the middle is always two-fold, for (one thing) is predicated of every individual of this, and this again of another every, but the predicate is not called universal; those, nevertheless, it is possible, we may see by common perception, but in argument they escape us. Is then every circle a figure? If any one should delineate it, it is clear. But what, are verses a circle? They are evidently not so.


text:
Page:O. F. Owen's Organon of Aristotle Vol. 1 (1853).djvu/291

 Still it is improper to object to it, if it be an inductive proposition; for as neither is that a proposition which is not in respect of many things, (since it will not be in all, but syllogism is from universals,) neither, it appears clear, is that an objection, for propositions and objections are the same, as the objection which one adduces, may become either a demonstrative or a dialectic proposition.

It occurs that some argue contrary to syllogism, from assuming the consequences of both (extremes), as Cæneus does, that fire is in a multiple proportion, because, as he says, both fire and this proportion are rapidly generated. But thus there is no syllogism, though there will be, if


text:
Page:O. F. Owen's Organon of Aristotle Vol. 1 (1853).djvu/292

 the multiple is consequent to the most rapid proportion, and the most rapid proportion to fire in motion. Sometimes it does not happen that a conclusion is made from the assumptions, and sometimes it happens, but is not perceived: if however it were impossible to demonstrate the true from the false, it would be easy to resolve, for (the terms) would be necessarily converted. Thus let A exist, and this existing, these things also exist[,] the existence of which I know, as B, from these[,] then I will demonstrate that that exists. What pertain however to mathematics, are rather converted, because they take nothing accidental, (and in this they differ from dialectical subjects,) but definitions. Yet they are increased, not through media, but through additional assumption, as A of B, this of C, this again of D, and so on to infinity. Also transversely, as A both of C and of E, as there is a number so great or even infinite, which is A, an odd number so great B, and an odd number C. A then is (true) of C, and the even is a number so great D, the even number is E, wherefore A is (true) of E.

Chapter 13
there is a difference between knowing that a thing is, and why it is, first in the same


text: Mifflin v. Bingham

title: Mifflin v. Bingham


text:
Page:O. F. Owen's Organon of Aristotle Vol. 1 (1853).djvu/293

 science, and in this in two ways, the one, if the syllogism is not formed through things immediate, (since the primary cause is not assumed, but the science of the why has respect to the first cause,) but the other if it is through things immediate indeed, yet not through the cause, but through that which is more known of the things, which reciprocate. Now nothing prevents that which is not a cause being sometimes more known amongst things which are mutually predicated, so that demonstration shall accrue through this, as that the planets are near, because they do not twinkle. Let C be the planets, B not to twinkle, A to be near, B therefore is truly predicated of C, since the planets do not twinkle, A also of B, for what does not twinkle is near, but this may be assumed by induction or by sense. It is


text: Author talk:Francis Patterson Morgan

title: Author talk:Francis Patterson Morgan


text: Template:Transl

title: Template:Transl


text:
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 then that A should be present with C, so that it is demonstrated that the planets are near. This syllogism then is not of the "why," but of the "that" (a thing is), for the planets are not near because they do not twinkle, but they do not twinkle because they are near. It happens indeed that the one may be proved through the other, and the demonstration will be of the "why," as let C be the planets, B to be near, A not to twinkle, B then is present with C, so that A "not to twinkle" will be with C. It is also a syllogism of the "why," for the first cause was assumed. Again, as they show the moon to be spherical through increments (of light), for if what is thus increased be spherical, and the moon is increased, it is evident that the moon is spherical, thus then a syllogism of the "that" is produced, but if the middle is placed contrarily, there is a syllogism of the "why," for it is not spherical on account of the increments, but from being spherical she receives such increments: let the moon be C, spherical B, increase A.  Where again the media do not reciprocate, and what is not the cause is more known, the "that" is indeed demonstrated, but not the "why;" further, where the middle is placed externally, for in these the demonstration is of the "that", and not of the "why," as the cause is not assigned. For example, why does not a wall breathe? because it is not an animal, for if this was the cause of its not breathing, it would be necessary that animal should be the cause of its breathing, since if negation is the cause of a thing not being, affirmation is the cause of its being, thus if the disproportion of hot and cold is the cause of not being well, the proportion of these is the cause of being well. Likewise if affirmation is the cause of being, negation is the cause of not being, but in things which have been thus explained, what has been stated does not occur, for not


text: Lewis v. Maris

title: Lewis v. Maris


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 every animal respires. A syllogism of such a cause is nevertheless produced in the middle figure, for example, let A be animal, B to respire, C a wall, A then is present with every B, (for whatever respires is animal,) but with no C, so that neither is B present with any C, wherefore a wall does not respire. Such causes however resemble things spoken hyperbolically, and this is, when we turn aside to speak of the middle, which is more widely extended, as for instance, that saying of Anacharsis, that amongst the Scythians there are no pipers, since neither are there any vines.

As to the same science then, and the position of the media, these are the differences between a syllogism of, that a thing is, and of why it is, but in another respect the why differs from the that, because each is beheld in a different science. Now such are those things which so subsist with reference to each other, as that the one is under the other, such as optics with reference to geometry, mechanics to the measurement of solids, harmonics to arithmetic, and celestial phenomena to astronomy. Some of these sciences are almost synonymous, as astronomy is both the mathematical and the nautical; and harmony is both mathematical and


text: Kirkbride v. Durden

title: Kirkbride v. Durden


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 other, and cannot be simultaneous, for instance, it is impossible that justice should be injustice or timidity, that man should be a horse or an ox, or that the equal should be greater or less. From these positions indeed (we may prove it) thus, since neither are there the same principles of all the true (conclusions), for the principles of many are different in genus, and are not suitable, as units do not suit points, for the former have not position, but the latter have it. At least it is necessary to adapt (either) to media or from above or below, or to have some terms within but others without. Nor can there possibly be certain common principles from which all things may be demonstrated: I mean by common as to affirm or to deny every thing, for the genera of beings are different, and some are present with quantities, but others with qualities alone, with which there is demonstration through the common. Again, principles are not much fewer than conclusions, for the propositions are principles, but the propositions subsist when a term is either assumed or introduced. Moreover, conclusions are infinite, but terms finite; besides, some principles are from necessity, but others contingent. To those therefore who thus consider, it will be impossible that there should be the same finite principles when the conclusions are infinite, but if any one should reason in some other way, for instance, that these are the principles of geometry, but these of reckoning, and these of medicine, what is this statement other than that there are principles of the sciences? but to say that there are the same principles because they are the same with themselves is ridiculous, for thus all things become the same. Still neither is to demonstrate any thing from all things to investigate whether there are the same principles of all, since this would be


text:
Portal:Australian Freedom League

Works

 * Facts About Conscription, c. 1916

title: Portal:Australian Freedom League


text:
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 It is clearly then impossible to possess scientific knowledge of any thing demonstrable by sensible perception, unless some one should affirm that sensible perception is this, to possess science through demonstration. There are indeed certain problems which are referred to the deficiency of our sensible perception, for some if we should see them we should not investigate, not as knowing from seeing, but as possessing the universal from seeing. For instance, if we saw glass perforated, and the light passed through it, it would be also manifest why it illuminates in consequence of our seeing separately in each, and at the same time perceiving that it is thus with all.

Chapter 32
there should be the same principles of all syllogisms is impossible, first (this will be seen) by those who consider logically. For some syllogisms are true, others false, since it is possible to conclude the true from the false, yet this but rarely happens, for instance, if A is truly predicated of C, but the middle B is false, for neither is A present with B nor B with C. If however the media of these propositions are assumed, they will be false, because every false conclusion is from false principles, but the true from true principles, and the false and the true are different. Next, neither are the false (deduced) from the same (principles) with themselves, for they are false and contrary to each


text: Tetter v. Rapesnyder

title: Tetter v. Rapesnyder


text: Thompson v. Young

title: Thompson v. Young


text: Whiteside v. Oakman

title: Whiteside v. Oakman


text: Morgan v. Eckart

title: Morgan v. Eckart


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Page:The Native Tribes of South Australia (1879).djvu/236

162 man, after having assumed semi-civilised habits, to revert after a time to his original condition of savage life.

In their dispositions they display strong affection towards each other,—great fondness for children and attachment to persons who are kind to them. On the other hand, they indulge in every evil passion to excess, and, estimating human life as of low value, do not hesitate to sacrifice it for a trivial insult. As their women are obtained from other tribes, by theft or otherwise, female infants at birth are not infrequently put to death for the sake of more valuable boys, who are still being suckled, though three or four years old, or even more. A female infant just born was thus about to be destroyed, for the benefit of a boy of about four years whom the mother was nourishing, while the father was standing by ready to commit the deed. Through the kindness of a lady to whom the circumstance became known, and our joint interference, this one life was saved, and the child was properly attended to by its mother, although she at first urged the necessity of its death as strenuously as the father.

During the progress towards adult age various ceremonies are practised, which are almost entirely confined to men and boys. About the age of puberty the boys are sprinkled with human blood, and this seems to be the first step towards an introduction into the ranks of manhood. I first witnessed this extraordinary ceremony by accidentally falling in with a group of men and boys, who were seated under a large gum tree in a very retired spot. On approaching them, I saw that two of the boys were bedaubed with a dark, shining substance, that I could not for a while distinguish; but, on looking round, I discovered another boy, resting upon his hands and feet, while an elderly man, with his right arm bound round about the elbow by a cord of hair, and the median vein opened by a piece of broken bottle, was letting the blood flow over the boy's back, until not a particle of the surface was to be seen; he then made him sit up, and sprinkled his face, neck, and breast, with his hair also, in the same manner. The boy then retired to a short distance, and sat drying himself in the sun; and I left a fourth boy undergoing the same process,


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Rh which was begun upon his legs. Whenever the blood ceased to flow, the man either pinched up the part and rubbed off the coagulum with a little earth, or the boy inserted the fragment of glass to open the wound afresh; not a muscle of the man's face moving. A stick was occasionally held in the hand, and squeezed, in order to encourage the flow of blood. The group scrupulously kept silence during the performance, and the women were left at a considerable distance.

Another extraordinary ceremony, that of tattooing, is performed at the age of early manhood, and is frequently afterwards repeated. A number of men retire from the general body, and from the women; and the person who is to endure the operation is seized upon, apparently against his will, and only yields after some show of resistance. The instrument generally used is broken shell of the river-muscle, or a fragment of glass; the operation being repeated several times, at intervals, over the same spot, by which the cicatrix becomes considerably elevated above the surrounding skin, and this is most particularly the case over the breast-bone, where the scars form from one to a dozen transverse callous bands. Although the tattooing of the Australians possesses none of the symmetrical accuracy of that practised by the New Zealanders, and other uncivilised nations; yet the different tribes seem to be guided by something like rule, in certain variations of pattern easily perceivable, but difficult to describe. The parts generally selected for the operation are the shoulders, back and breast; seldom any part below the waist, and never the face. Tattooing is not exclusively confined to men; but that of the women is mostly limited to those bands over the breast-bone above described. After a man has undergone the process, he secludes himself, for a season, from the society of women, and, in some measure, from that of men also. A cord, made of the fur of the opossum, is tied around each arm, about one-third below the shoulder, and he is presented with two sticks, which are nothing more than common twigs, but worn smooth from constant use. These he carries about with him for some time after the period of his seclusion has terminated.


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 metic then harmonic science, and that which consists of fewer things than that which is from addition, as arithmetic than geometry. I mean by "from addition," as unity is a substance without position, but a point is substance with position, this is from addition.

Chapter 28
science is that which is of one genus of those things which are composed of first (principles), and are the parts or affections of these per se; but a science is different from another, whose principles are neither from the same things, nor one from the other. A token of this is when any one arrives at things indemonstrable, for it is necessary that they should be in the same genus with those that are demonstrated; it is also a sign of this when things demonstrated through them are in the same genus and are cognate.

Chapter 29
may possibly be many demonstrations of the same thing, not only when one assumes an


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164 Circumcision is practised by the natives, but at no particular period, and never before adult age. It is doubtful if the custom be general or not. Observation induces me to conclude that it is a rite, from some unknown cause, frequently neglected. There are other minor ceremonies or customs, such as the perforation of the septum of the nose for the reception of a bone or reed, said to be a token of mourning, for the death of a mother or near relative; and the habit of wearing a broad fillet around the brow, or a cord made of the hair of a dead relative.

The funeral ceremony varies very much in the different tribes. That of the Adelaide tribe is of a complicated nature, the actual interment being preceded by several extraordinary rites. When a man dies his legs are bent up, so that the knees are brought nearly close to the chin, and the arms are folded together in a similar manner. This done, the body is enveloped in old clothing, tied with cords, or a piece of netting. A rude bier is prepared by fastening together ten or twelve branches, so as to form the radii of a circle; and, when the body is lifted upon this bier, the ground upon which the man died is dug up by his wives or women related to him, with their long sticks, occasionally assisted by the men. A little heap of earth is thus formed, supposed to contain the "wingko," or breath that has left the body, and which this digging is intended to set free. While this is being done, the bier is raised upon the shoulders of several men, each one taking a branch, and some facing one way others another. They move slowly off from the spot, stopping at intervals, and performing a quick rotatory motion in one direction, and, when they can do so no longer, in the opposite one. All this while a man stands under the centre of the bier, assisting to support it with his head; and, after each act of rotation, he addresses the deceased, asking him how and why he died, who killed him, &c. The group of men surrounding the bier and its supporters are all armed with their spears and other weapons, and the women carry their long sticks and bags. Sometimes the bearers move forward as if by a consentaneous impulse, and, at others, one of the bystanders beckons to a spot to which the


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Rh body is immediately borne, and the rotations are repeated. Even the presence of the feather of some rare bird upon the ground will attract their attention to that particular place, and the circumvolutions will there be renewed with increased energy. If there happen to be large trees in the neighbourhood, they walk quickly up to one and then another, resting the bier against them; and, on every such occasion, the deceased is interrogated as before. Between every act of rotation, their march is more extended; so that they thus by degrees proceed farther from the place where the death occurred, until at last they walk off altogether to a distant locality, in which it is resolved to bury the body; the ceremony occasionally continuing more than one day. The place of burial being fixed upon, the earth or sand is loosened by the digging sticks, and thrown out by the hands; the body is laid in the grave on one side, and the hole being filled up again, is usually covered with branches and bark of trees.

The natives feel great repugnance at speaking of a person who has lately died, and especially avoid mentioning his name. This is carried to so great an extent that persons, having the same name, are called by others temporarily given, or by any remaining names that may belong to them. The women, more especially, are so strongly attached to relatives that they hesitate for a long time to part with a dead body; and mothers are often known to carry about their persons dead infants, carefully wrapped up, for many months, while offensive decomposition must undoubtedly be going on. An elderly woman lost her brother. The body was bound up in a large mass of clothes and other rags, and then covered with a foot or two of leaves and branches. On this the sister sat for many days continuously bemoaning her loss, resisting all attempts of the friends to proceed to the burial, and partaking only of food that was kindly brought to her. I was thus prevented from carrying out my intention of witnessing the ceremony.

Among the various superstitions of the natives, there is one that clearly indicates belief in a creative being. The following


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 un-continued medium from the same class, as if C D and F (were assumed) of A B, but also from another (series). Thus, let A be to be changed, D to be moved, B to be delighted, and again G to be tranquillized. It is true then to predicate D of B and A of D, for whoever is delighted is moved, and what is moved is changed: again, it is true to predicate A of G, and G of B, for every one who is delighted is tranquillized, and he who is tranquillized is changed. Wherefore there is a syllogism through different media, and not from the same class, yet not so that neither is predicated of neither medium, since it is necessary that both should be present with something which is the same. We must also consider in how many ways there may be a syllogism of the same thing through the other figures.

Chapter 30
is no science through demonstration of that which is fortuitous, since the fortuitous is neither as necessary nor as for the most part, but that which is produced besides these, and demonstration is of one of these. For every syllogism is through premises, either necessary, or through those which are for the most part (true), and if indeed the propositions are necessary, the conclusion also is necessary; but if for the most part (true), the conclusion also is of the same character. Hence if the fortuitous is neither as for the most part nor necessary, there cannot be demonstration of it.

Chapter 31
is it possible to have scientific knowledge through sensation, for although there is


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166 particulars respecting this principal personage in their mythology were obtained from various conversations with some of the oldest and most intelligent men. His name is "Monaincherloo," and he is also styled "Teendo yerle," sunfather. He is supposed to have made the sun, moon, stars, men, and "plenty of things," by which is probably meant all things. No one made or created him. He is above in the heavens, and did not ascend from the earth, but has always been above. The next being, in point of rank, is one called "Monana," and of him is related a most curious tradition. "Konoocha," the native from whom I first received the information, stated that his "yerleeta," great grandfather or ancestor, handed down the following account of "Monana." "He was one day throwing large spears in various directions, east, west, north, south; when, having thrown one upwards, it did not return to the earth. He then threw another, and another, and so continued throwing; each spear sticking fast to the former one until they reached the ground, and he climbed up by them to the sky, where he has ever since remained." He was evidently a mortal, who thus accomplished his immortality. This tradition has been so often and so distinctly repeated to me, that I entertain not the slightest doubt of the correctness of it. The sun, "teendo," is said to be a female, having several sisters; all of whom shed a malevolent influence over mankind. One of the evils inflicted by this malignant being is a very painful cough, which is most likely the result of pulmonary disease, and, consequently, often fatal. When very ill, the sick person expectorates into the palm of his hand, and offers the sputa to the sun. If she is inclined to be propitiated, the patient is soon relieved; but, if the reverse, she says, "Noornte oornte, wirrilla pallōne ningko," "Go away, quickly dead you." The moon, "karkāra," is understood to be of the male sex; and, as far as I have ascertained, is a benevolent being to whom no particular influence is ascribed. Of the sun and moon it is said, "Tikkán teendo, wandeen ōlte, karkara tatteen, boora pallōn." The sun sits (or, is permanent), but rests or sleeps at night. The moon climbs, by-and-by is dead. It is thus believed there is literally a new


text:
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118 as is evident from the rapid rise which ensued of the great Greek-speaking ports of Alexandria and Antioch, the coastal capitals, that is to say, of seamen going inland.

If these facts be considered with a geographical eye, a belt of fertility will be seen extending north-westward up the Euphrates, then curving to southward along the rain-gathering mountains of Syria, and ending westward in Egypt. It is a populous belt, for it is inhabited by the settled ploughmen. Except for two intervals of sterility, the trunk road of antiquity ran through its corn-fields from Babylon to Memphis. The key to some of the greater events of Ancient History is to be found in the subjection of the peoples of this agricultural strip now to this and now to that neighbouring race of superior mobility. From the south, with all the depth of Arabia behind them, the Camel-men advanced north-eastward against Mesopotamia, north-westward against Syria, and westward against Egypt; from the north-east, with all the vast depth of the Heartland behind them, the Horsemen came down from the Iranian upland into Mesopotamia; and from the north-west, whether across the peninsula of Asia Minor or directly to the Levantine shore, came the Shipmen against Syria and Egypt,


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Rh moon every month. Other persons have learned from some of the natives that the moon is a female, of very light character, associating freely with men. Certain other beings, inhabitants of the earth, are dreaded by the natives, for the mischief they do. These they call "nokoona toorlanān," which seems to signify "nokoona, the destroyers," from "toorla," to fight or kill. At Encounter Bay their name is "Dlarbe," and the natives silently allude to them by holding up the fore and little fingers. They are accused of killing men, women, and children, by coming stealthily upon them in the dark. One is described as a very large black man, eight feet or more in height; and some of them were killed a long time ago by men of a distant country. One native most accurately explained to me the mode in which they destroy their victims; going through the process by imitative motions. He first spread his blanket upon the ground, and bade me suppose that a man was under it asleep. He then retired a few paces, laid himself down at full length, crept along upon his elbows with the least possible noise, and beckoned to me to reach him a little stick he had prepared to represent the weapon. When he had arrived close to the blanket, he very carefully lifted up the corner of it, and said "Here are the head and neck." The stick was slowly thrust into the earth (as if into the neck, above the collar-bone) in a slanting direction; and, when it had been made to penetrate about six or eight inches, was in the same manner withdrawn; the finger and thumb of the left hand being ready to close the imaginary wound. This was immediately done, and, after the orifice had been kept closed by the pressure for a short time, a little earth was taken up and sprinkled upon the part, and the native said, "There is no blood, no wound to be seen, and the man is dead." This pantomimic representation was performed with great solemnity, and the explanations were uttered in a whisper. On the night of the 8th of March, 1838, a colonist named Pegler was killed by two blacks, the wound being inflicted precisely in the manner above described, and there is no doubt that natives are sometimes deprived of life in the same way, and the murderers escape by acting upon the


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Rh having behind them all the water-ways of Europe.

In Asia the Romans did but take over the western portion of the Macedonian conquests. As the Rhine and Danube, defended by the Legions, marked the extent of Roman penetration northward from the Mediterranean, so the Upper Euphrates, where it flows from north to south before bending south-eastward, marked the limit, defended by other Legions, of their eastward penetration from the Mediterranean. The Roman Empire was, in fact, in the large sense, a local Empire; it belonged wholly to the Atlantic Coastland. The further provinces which had been under the Macedonian sway fell in Roman times to the Parthians, successors of the Persians, who in their turn descended from Iran upon Mesopotamia. Once more came the opportunity of the camel-men. Inspired by the preaching of Mohammed, the Arabs of the central oasis of Nejd, and of its western extension in the Hedjaz of Mecca and Medina, sent forth the Saracen armies, who drove the Parthians from Mesopotamia, and the Romans from Syria and Egypt, and established a chain of inland Capitals—Cairo, Damascus, and


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120 —in the ancient trackway of fertility. From this fertile base the Saracen power was carried into all the regions around in such manner as to make a bid for a truly World-Empire. North-eastward the Mohammedans ascended from Baghdad into Iran by the same passway which had guided the Parthians and Persians downward, and they spread even into Northern India. Southward they crossed from the Yemen headland of Arabia to the African coast south of the Sahara, and penetrated on their camels and horses through the whole breadth of the Sudan. Thus, like a vast eagle, their Empire of Land-power spread its wings from the Arabian Centreland, on the one hand over the Northern Heartland, far into the depths of Asia, and on the other hand over the Southern Heartland equally far into the depths of Africa.

But the Saracens were not content with a dominion based only on the means of mobility proper to their steppes and deserts; like their predecessors, the Phœnicians and Shebans, they took to the sea. Westward they travelled along the north coast of Africa, both on sea and land, until they came to two countries, Barbary and Spain, whose broad tablelands, neither utterly sterile like the Sahara, nor yet forested like most of the


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Rh European Peninsula, repeated in some degree the conditions of their own homeland. On the other hand, eastward from Yemen, at the mouth of the Red Sea, and from Oman, at the mouth of the Persian Gulf, they sailed on the summer Monsoon to the Malabar coast of India, and even to the far Malay Islands, and returned home on the winter Monsoon. Thus the Arab dhows sketched out a Sea-Empire, extending from the Straits of Gibraltar to the Straits of Malacca, from the Atlantic gate to the Pacific gate.

This vast Saracen design of a northward and southward Dominion of Camel-men crossed by a westward and eastward Dominion of Shipmen was vitiated by one fatal defect; it lacked in its Arabian base the necessary manpower to make it good. But no student of the realities about which must turn the strategical thought of any government aspiring to world-power can afford to lose sight of the warning thus given by History.

Dingbat 001.jpg Dingbat 001.jpg Dingbat 001.jpg Dingbat 001.jpg Dingbat 001.jpg

The Saracen Empire was overthrown, not from Europe or the Indies, but from the Heartland in the north—a significant fact. Arabia is sea-girt or desert-girt in every other direction but towards the Heartland.


text: Bolton v. Martin

title: Bolton v. Martin


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122 The western sea-power of the Arabs was no doubt countered from Venice and Genoa, and their eastern sea-power was subdued by the Portuguese after they had rounded the Cape of Good Hope, but the downfall of the Saracens in Arabia itself was due to Turkish land-power. We must give some further consideration to the characteristics of the great Northern Heartland, and in the first place to those of the long Grassy Zone which, south of the Forest Zone, extends across its whole breadth, overlapping westward and eastward some distance into the adjoining parts of the two Coastlands.

The steppes begin in the centre of Europe, where the Hungarian Plain is completely surrounded by a ring of forested mountains, the Eastern Alps and the Carpathians. To-day fields of wheat and maize have in large part replaced the native grass, but a hundred years ago, before the railways had brought markets within reach, the sea-like levels of Hungary east of the Danube were a prairie land, and the wealth of the Hungarians was almost exclusively in horses and cattle. Beyond the forested barrier of the Carpathians begin the steppes of the main belt, spreading eastward, with the shore of the Black Sea to the


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Rh south and the edge of the Russian Forest to the north. The forest edge crosses the Russian Plain sinuously, but in a generally oblique direction, from the northern end of the Carpathians in the fiftieth parallel of latitude to the foot of the Ural Range in the fifty-sixth parallel. Moscow stands a short way within the forest, where are the broad clearings which constituted all of inhabited Russia until the recent colonisation of the steppe southward. As far as the Volga and the Don the wheat-fields have now in large measure replaced the steppe grass, but until a hundred years ago the Cossack outposts of Russia were still based on the Dnieper and Don Rivers, the trees along whose banks alone broke the vast levels of waving grass or of snow.

The forests which clothe the end of the Ural Mountains form a promontory southward into the open steppes, but the grass is continuous through the gateway of plain which leads from Europe into Asia between the Ural Range and the northern end of the Caspian Sea. Beyond this gateway the steppes expand again to even greater breadth than in Europe. To the north of them are still the forests, but to the south are now the deserts and sub-arid steppes of Turkestan. The Transiberian


text: Kunckle v. Wynick

title: Kunckle v. Wynick


text: Wells v. Fox

title: Wells v. Fox


text: Cooper v. Coats

title: Cooper v. Coats


text: Keely v. Ord

title: Keely v. Ord


text: Lynch v. Wood

title: Lynch v. Wood


text: Hudson v. Howell

title: Hudson v. Howell


text: Dictionary of National Biography, 1885-1900/Offor, George


text:
Mary Louise

 * /Foreword

CHAPTER 1. JUST AN ARGUMENT

2. GRAN'PA JIM

3. A SURPRISE

4. SHIFTING SANDS

5. OFFICIAL INVESTIGATION

6. UNDER A CLOUD

7. THE ESCAPE

8. A FRIENDLY FOE

9. OFFICER O'GORMAN

10. RATHER QUEER INDEED

11. MARY LOUISE MEETS IRENE

12. A CHEERFUL COMRADE

13. BUB SUCCUMBS TO FORCE

14. A CALL FROM AGATHA LORD

15. BUB'S HOBBY

16. THE STOLEN BOOK

17. THE HIRED GIRL

18. MARY LOUISE GROWS SUSPICIOUS

19. AN ARTFUL CONFESSION

20. DIAMOND CUT DIAMOND

21. BAD NEWS

22. THE FOLKS AT BIGBEE'S

23. A KISS FROM JOSIE

24. FACING THE TRUTH

25. SIMPLE JUSTICE

26. THE LETTER

title: Mary Louise


text: Talk:Mary Louise

title: Talk:Mary Louise


text: Appeal of Brown

title: Appeal of Brown


text: Shewell v. Wycoff

title: Shewell v. Wycoff


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


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


text: Zane's Executors v. Cowperthwaite

title: Zane's Executors v. Cowperthwaite


text: Dictionary of National Biography, 1885-1900/O'Fihely, Maurice


text: Page:The Biographical Dictionary of America, vol. 04.djvu/1


text: Page:The Biographical Dictionary of America, vol. 04.djvu/2


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text: Page:The Biographical Dictionary of America, vol. 04.djvu/12


text: Page:The Biographical Dictionary of America, vol. 04.djvu/16


text: Williams v. Craig

title: Williams v. Craig


text: Dictionary of National Biography, 1885-1900/O'Flaherty, Roderic


text: Page:The Biographical Dictionary of America, vol. 04.djvu/476


text: Page:The Biographical Dictionary of America, vol. 04.djvu/477


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text: Richette v. Stewart

title: Richette v. Stewart


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


text: Dictionary of National Biography, 1885-1900/Ogden, Jonathan Robert


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Template:PSMDiscuss&Correspond

DISCUSSION AND CORRESPONDENCE.

Article title of the, for volumes 57, July 1900 to Volume 69, October 1906.

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Page:O. F. Owen's Organon of Aristotle Vol. 1 (1853).djvu/318

 particulars, but demonstration produces opinion that this thing is something according to which it demonstrates, and that a certain nature of this kind is in things which subsist, (as of triangle besides particular (triangles), and of figure besides particular (figures), and of number besides particular (numbers)[)], but the demonstration about being is better than that about non-being, and that through which there is no deception than that through which there is, but universal demonstration is of this sort, (since men proceeding demonstrate as about the analogous, as that a thing which is of such a kind as to be neither line nor number, nor solid nor superficies, but something besides these, is analogous,) if then this is more universal, but is less conversant with being than particular, and produces false opinion, universal will be inferior to particular demonstration.

First then may we not remark that one of these arguments does not apply more to universal than to particular demonstration? For if the possession of angles equal to two right angles is inherent, not in respect of isosceles, but of triangle, whoever knows that it is isosceles knows less essentially than he who knows that it is triangle. In short, if not so far as it is triangle, he then shows it, there will not be demonstration, but if it is, whoever knows a thing so far as it is what it is, knows that thing more. If then triangle is of wider extension (than isosceles), and there is the same definition, and triangle is not equivocal, and the possession of two angles equal to two right angles is inherent in every triangle, triangle will have such angles, not so far as it is isosceles, but the isosceles will have them, so far as it is triangle. Hence he who knows the


text: Respublica v. Oswald

title: Respublica v. Oswald


text:
Mary Louise/Chapter 1

"It's positively cruel!" pouted Jennie Allen, one of a group of girls occupying a garden bench in the ample grounds of Miss Stearne's School for Girls, at Beverly.

"It's worse than that; it's insulting," declared Mable Westervelt, her big dark eyes flashing indignantly.

"Doesn't it seem to reflect on our characters?" timidly asked Dorothy Knerr.

"Indeed it does!" asserted Sue Finley. "But here comes Mary Louise; let's ask her opinion."

"Phoo! Mary Louise is only a day scholar," said Jennie. "The restriction doesn't apply to her at all."

"I'd like to hear what she says, anyhow," remarked Dorothy. "Mary Louise has a way of untangling things, you know."

"She's rather too officious to suit me," Mable Westervelt retorted, "and she's younger than any of us. One would think, the way she poses as monitor at this second-rate, run-down boarding school, that Mary Louise Burrows made the world."

"Oh, Mable! I've never known her to pose at all," said Sue. "But, hush; she mustn't overhear us and, besides, if we want her to intercede with Miss Stearne we must not offend her."

The girl they were discussing came leisurely down a path, her books under one arm, the other hand holding a class paper which she examined in a cursory way as she walked. She wore a dark skirt and a simple shirtwaist, both quite modish and becoming, and her shoes were the admiration and envy of half the girls at the school. Dorothy Knerr used to say that "Mary Louise's clothes always looked as if they grew on her," but that may have been partially accounted for by the grace of her slim form and her unconscious but distinctive poise of bearing. Few people would describe Mary Louise Burrows as beautiful, while all would agree that she possessed charming manners. And she was fifteen—an age when many girls are both awkward and shy.

As she drew near to the group on the bench they ceased discussing Mary Louise but continued angrily to canvass their latest grievance.

"What do you think, Mary Louise," demanded Jennie, as the girl paused before them, "of this latest outrage?"

"What outrage, Jen?" with a whimsical smile at their indignant faces.

"This latest decree of the tyrant Stearne. Didn't you see it posted on the blackboard this morning? 'The young ladies will hereafter refrain from leaving the school grounds after the hour of six p.m., unless written permission is first secured from the Principal. Any infraction of this rule will result in suspension or permanent dismissal.' We're determined not to stand for this rule a single minute. We intend to strike for our liberties."

"Well," said Mary Louise reflectively, "I'm not surprised. The wonder is that Miss Stearne hasn't stopped your evening parades before now. This is a small school in a small town, where everyone knows everyone else; otherwise you'd have been guarded as jealously as if you were in a convent. Did you ever know or hear of any other private boarding school where the girls were allowed to go to town evenings, or whenever they pleased out of school hours?"

"Didn't I tell you?" snapped Mable, addressing the group. "Mary Louise is always on the wrong side. Other schools are not criterions for this ramshackle establishment, anyhow. We have twelve boarders and four day scholars, and how Miss Stearne ever supports the place and herself on her income is an occult problem that the geometries can't solve. She pays little Miss Dandler, her assistant, the wages of an ordinary housemaid; the furniture is old and shabby and the classrooms gloomy; the food is more nourishing than feastful and the tablecloths are so patched and darned that it's a wonder they hold together."

Mary Louise quietly seated herself upon the bench beside them.

"You're looking on the seamy side, Mable," she said with a smile, "and you're not quite just to the school. I believe your parents sent you here because Miss Stearne is known to be a very competent teacher and her school has an excellent reputation of long standing. For twenty years this delightful old place, which was once General Barlow's residence, has been a select school for young ladies of the best families. Gran'pa Jim says it's an evidence of good breeding and respectability to have attended Miss Stearne's school."

"Well, what's that got to do with this insulting order to stay in evenings?" demanded Sue Finley. "You'd better put all that rot you're talking into a circular and mail it to the mothers of imbecile daughters. Miss Stearne has gone a step too far in her tyranny, as she'll find out. We know well enough what it means. There's no inducement for us to wander into that little tucked-up town of Beverly after dinner except to take in the picture show, which is our one innocent recreation. I'm sure we've always conducted ourselves most properly. This order simply means we must cut out the picture show and, if we permit it to stand, heaven only knows what we shall do to amuse ourselves."

"We'll do something worse, probably," suggested Jennie.

"What's your idea about it, Mary Louise?" asked Dorothy.

"Don't be a prude," warned Mable, glaring at the young girl. "Try to be honest and sensible—if you can—and give us your advice. Shall we disregard the order, and do as we please, or be namby-pambies and submit to the outrage? You're a day scholar and may visit the picture shows as often as you like. Consider our position, cooped up here like a lot of chickens and refused the only harmless amusement the town affords."

"Gran'pa Jim," observed Mary Louise, musingly, "always advises me to look on both sides of a question before making up my mind, because every question has to have two sides or it couldn't be argued. If Miss Stearne wishes to keep you away from the pictures, she has a reason for it; so let's discover what the reason is."

"To spoil any little fun we might have," asserted Mable bitterly.

"No; I can't believe that," answered Mary Louise. "She isn't unkindly, we all know, nor is she too strict with her girls. I've heard her remark that all her boarders are young ladies who can be trusted to conduct themselves properly on all occasions; and she's right about that. We must look for her reason somewhere else and I think it's in the pictures themselves."

"As for that," said Jennie, "I've seen Miss Stearne herself at the picture theatre twice within the last week."

"Then that's it; she doesn't like the character of the pictures shown. I think, myself, girls, they've been rather rank lately."

"What's wrong with them?"

"I like pictures as well as you do," said Mary Louise, "and Gran'pa Jim often takes me to see them. Tuesday night a man shot another in cold blood and the girl the murderer was in love with helped him to escape and married him. I felt like giving her a good shaking, didn't you? She didn't act like a real girl at all. And Thursday night the picture story told of a man with two wives and of divorces and disgraceful doings generally. Gran'pa Jim took me away before it was over and I was glad to go. Some of the pictures are fine and dandy, but as long as the man who runs the theatre mixes the horrid things with the decent ones—and we can't know beforehand which is which—it's really the safest plan to keep away from the place altogether. I'm sure that's the position Miss Stearne takes, and we can't blame her for it. If we do, it's an evidence of laxness of morals in ourselves."

The girls received this statement sullenly, yet they had no logical reply to controvert it. So Mary Louise, feeling that her explanation of the distasteful edict was not popular with her friends, quietly rose and sauntered to the gate, on her way home.

"Pah!" sneered Mable Westervelt, looking after the slim figure, "I'm always suspicious of those goody-goody creatures. Mark my words, girls: Mary Louise will fall from her pedestal some day. She isn't a bit better than the rest of us, in spite of her angel baby ways, and I wouldn't be surprised if she turned out to be a regular hypocrite!"

title: Mary Louise/Chapter 1


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Rh Baruch would have conceded this, and allowed spiritual powers to the whole of nature's created beings; but he felt that he could not lay his own reflections in the scale against so rich a treasure of experience, where continual novelties were displayed before his eyes which he could not judge of in a moment. An inner voice opposed the views thus offered to him, but he did not know on what to ground his opposition. He was silent. His teacher did not doubt that he had won a proselyte, and invited Baruch to come the following evening, when he would reveal the secrets of a doctrine that would extort his astonishment and wonder.

Baruch appeared at the appointed hour. Van den Ende led him into his study and bolted the door behind them, closed the window-shutters, and listened to hear that no one was near the room. Baruch almost laughed at the comically serious manner of the physician as he placed a lighted candle in the fingers of the skeleton.

"Do you know the legend of the prior of St. Dominic at Tiel?" inquired the physician, as he sought for something in a chest.

"No!" answered Baruch.

"Listen," continued his companion. "The pious prior was once visited by the devil while he was engaged in reading a holy book. The devil wanted to distract the pious man's attention from his occupation; he jumped on the table and played all

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182 manner of antics before him; but the prior obliged him to hold the candle for him until it was burned down, when he graciously let him go. Look at the Domine there, he shall light us while we read the devil's testament. Ah! there is the key. Look at that bony frame a little again; the whole scaffolding was once filled up with fat; that was a belly that licked up many a scrap from the table of Prince Maurice of Orange, those cheek and forehead bones had a carbuncle red covering; in those holes sat obsequious eyes, which often practised the human prerogative of looking heavenward; before those teeth was a pair of lips that railed much at the Remonstrance, and exercised abstinence in the sipping of costly Rhine wine. That was once the fat Domine who abused the noble Oldenbarnaveldt most, and led him on to the scaffold. He was predestined to be stolen by me for a body to cut up. I was in danger of death for the deed. It is a pretty history; I will tell it you another time. Holy Laurentius! here is another disciple who makes a pilgrimage to you to get wisdom from your white head. Rejoice, for the crowd shall soon be as the sands of the sea, or the stars in the firmament." At these words the physician crossed his arms on his breast, and bowed three times to the skeleton.

"Ha, ha, ha!" he interrupted himself, "it is too good. I am getting quite biblical, but I will not

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Rh make any more nonsense for you." He then mounted on a stool, opened the upper part of the skull with a key, took a manuscript out, and said as he descended:

"As long as he was living he harbored nothing so clever there as I have given him in charge. Swear that you will not tell any one that you have seen this book in my care; my citizenship would be endangered."

"How shall I swear it ?" asked Baruch, while he resolved to learn nothing rather than take such another oath as the Cabbalist had imposed.

The physician misunderstood him.

"You are right," he said; "if you would swear you could not understand this. Look at this round, well-formed, legible writing; so fairly men write in the devil's offices. The book is inherited from a Dominican friar, who brought it from Augsburg; a German emperor, Frederick the Second of Hohenstaufen, was the author. The title you will easily understand, it is called De Tribus Impostoribus; there are only nine and twenty paragraphs of it. Sit there and I will read it to you in Dutch."

Baruch shuddered at the utter infidelity and cold-blooded dissection of all faith here presented to his mind's eye; and when he heard the twenty-first paragraph, where it says, "Quid enim Deus sit, in revelatione qualicunque obscurius longe est quam

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184 antea, it seemed as if his whole religious belief were being torn out with red hot tongs.

"Young friend, when you know a little more of life," said the physician as he rose, "you will see that the morality which is bartered in the market of life was not created out of ink-pots. Your Judaism and our Judaism are worth nothing now; your Judaism was a mummy long ago, and a puff of air will scatter it in dust; ours, to the beginning of the last century, was pure barbarism; it has imbibed a classic spirit and this spirit will explode it. Enter the bright halls of classic wisdom; you will there learn to enjoy, to jest, and to be silent."

"A horrible labyrinth!" said Baruch in his heart as he went away; "but I feel that a clue will be found."

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O sang Olympia van den Ende, and drew out the long resounding notes of her small organ in powerful chords as her father entered the room.

"You have quite risen to your paradise of song to-day again," said he, "and are no longer aware of what happens below in our unmusical world. We passed your room an hour ago. I have brought the much spoken of M. de Spinoza here with me at last. Allow me to introduce my daughter; she is accredited minister in my sacred doctrinal office; you must be on good terms with her."

"My father has spoken to me of you whenever he returned from your house," said Olympia, "and I am rejoiced to see my wish fulfilled at last. But though I have heard so much about you, I see now that I had quite a false conception of your personal appearance. Tell me, since you are a philosopher, may I not take that as a proof that all our impressions of persons and things lying out of our

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text: Spinoza: A novel/Chapter 9

title: Spinoza: A novel/Chapter 9


text:
Mary Louise/Chapter 2

Beverly is an old town and not especially progressive. It lies nearly two miles from a railway station and has little attractiveness for strangers. Beverly contains several beautiful old residences, however, built generations ago and still surrounded by extensive grounds where the trees and shrubbery are now generally overgrown and neglected.

One of these fine old places Miss Stearne rented for her boarding school; another, quite the most imposing residence in the town, had been leased some two years previous to the time of this story by Colonel James Weatherby, whose family consisted of his widowed daughter, Mrs. Burrows, and his grandchild, Mary Louise Burrows. Their only servants were an old negro, Uncle Eben, and his wife, Aunt Polly, who were Beverly bred and had been hired when the Colonel first came to town and took possession of the stately Vandeventer mansion.

Colonel Weatherby was a man of exceptionally distinguished appearance, tall and dignified, with courtly manners and an air of prosperity that impressed the simple villagers with awe. His snow-white hair and piercing dark eyes, his immaculate dress upon all occasions, the whispered comments on his ample deposits in the local bank, all contributed to render him remarkable among the three or four hundred ordinary inhabitants of Beverly, who, after his two years' residence among them, scarcely knew more of him than is above related. For Colonel Weatherby was an extremely reserved man and seldom deigned to exchange conversation with his neighbors. In truth, he had nothing in common with them and even when he walked out with Mary Louise he merely acknowledged the greeting of those he met by a dignified nod of his stately head.

With Mary Louise, however, he would converse fluently and with earnestness, whether at home during the long evenings or on their frequent walks through the country, which were indulged in on Saturdays and holidays during the months that school was in session and much more often during vacations. The Colonel owned a modest automobile which he kept in the stable and only drove on rare occasions, although one of Uncle Eben's duties was to keep the car in apple-pie order. Colonel Weatherby loved best to walk and Mary Louise enjoyed their tramps together because Gran'pa Jim always told her so many interesting things and was such a charming companion. He often developed a strain of humor in the girl's society and would relate anecdotes that aroused in her spontaneous laughter, for she possessed a keen sense of the ludicrous. Yes, Gran'pa Jim was really funny, when in the mood, and as jolly a comrade as one would wish.

He was fond of poetry, too, and the most severe trial Mary Louise was forced to endure was when he carried a book of poems in his pocket and insisted on reading from it while they rested in a shady nook by the roadside or on the bank of the little river that flowed near by the town. Mary Louise had no soul for poetry, but she would have endured far greater hardships rather than forfeit the genial companionship of Gran'pa Jim.

It was only during these past two years that she had come to know her grandfather so intimately and to become as fond of him as she was proud. Her earlier life had been one of so many changes that the constant shifting had rather bewildered her. First she remembered living in a big city house where she was cared for by a nurse who was never out of sight or hearing. There it was that "Mamma Bee"—Mrs. Beatrice Burrows—appeared to the child at times as a beautiful vision and often as she bent over her little daughter for a good-night kiss the popular society woman, arrayed in evening or ball costume, would seem to Mary Louise like a radiant angel descended straight from heaven.

She knew little of her mother in those days, which were quite hazy in memory because she was so young. The first change she remembered was an abrupt flitting from the splendid city house to a humble cottage in a retired village. There was no maid now, nor other servant whatever. Mamma Bee did the cooking and sweeping, her face worn and anxious, while Gran'pa Jim walked the floor of the little sitting room day by day, only pausing at times to read to Mary Louise stories from her nursery books.

This life did not last very long—perhaps a year or so—and then they were in a big hotel in another city, reached after a long and tiresome railway journey. Here the girl saw little of her grandfather, for a governess came daily to teach Mary Louise to read and write and to do sums on a pretty slate framed in silver. Then, suddenly, in dead of night, away they whisked again, traveling by train until long after the sun was up, when they came to a pretty town where they kept house again.

There were servants, this time, and horses and carriages and pretty clothes for Mary Louise and Mamma Bee. The little girl was sent to a school just a block away from her home. She remembered Miss Jenkins well, for this teacher made much of her and was so kind and gentle that Mary Louise progressed rapidly in her studies.

But the abrupt changes did not end here. Mary Louise came home from school one afternoon and found her dear mother sobbing bitterly as she clung around the neck of Gran'pa Jim, who stood in the middle of the room as still as if he had been a marble statue. Mary Louise promptly mingled her tears with those of her mother, without knowing why, and then there was a quick "packing-up" and a rush to the railway again.

Next they were in the house of Mr. and Mrs. Peter Conant, very pleasant people who seemed to be old friends of Mamma Bee and Gran'pa Jim. It was a cosy house, not big and pretentious, and Mary Louise liked it. Peter Conant and Gran'pa Jim had many long talks together, and it was here that the child first heard her grandfather called "Colonel." Others might have called him that before, but she had not heard them. Mrs. Conant was very deaf and wore big spectacles, but she always had a smile on her face and her voice was soft and pleasing.

After a few days Mamma Bee told her daughter she was going to leave her in the care of the Conants for a time, while she traveled to a foreign country with Gran'pa Jim. The girl was surprised at being abandoned but accepted her fate quietly when it was explained that she was to go to school while living with the Conants, which she could not do if she was traveling with her mother and grandfather, who were making this arrangement for the girl's best good.

Three years Mary Louise lived with the Conants and had little to complain of. Mr. Conant was a lawyer and was at his office all day, while Mrs. Conant was very kind to the girl and looked after her welfare with motherly care.

At last, quite unexpectedly, Mary Louise's trunk was packed and she was taken to the station to meet a train on which were her mother and grandfather. They did not leave the cars except to shake hands with the Conants and thank them for their care of Mary Louise. A moment later the train bore away the reunited family to their new home in Beverly.

Mary Louise now found she must "get acquainted" with Mamma Bee and Gran'pa Jim all over again, for during these last three years she had developed so fast in mind and body that her previous knowledge of her relatives seemed like a hazy dream. The Colonel also discovered a new granddaughter, to whom he became passionately attached. For two years now they had grown together until they were great friends and cronies.

As for Mrs. Burrows, she seemed to have devoted her whole life to her father, the Colonel. She had lost much of her former beauty and had become a thin, pale woman with anxious eyes and an expectant and deprecating air, as if always prepared to ward off a sudden blow. Her solicitude for the old Colonel was almost pathetic and while he was in her presence she constantly hovered around him, doing little things for his comfort which he invariably acknowledged with his courtly bow and a gracious word of thanks.

It was through her association with this cultured old gentleman that Mary Louise had imbibed a certain degree of logic and philosophy unknown to many girls of fifteen. He taught her consideration for others as the keynote of happiness, yet he himself declined to mingle with his fellow men. He abhorred sulking and was always cheerful and pleasant in his home circle, yet when others approached him familiarly he resented it with a frown. He taught his granddaughter to be generous to the poor and supplied her freely with money for charity, yet he personally refused all demands upon him by churches or charitable societies.

In their long talks together he displayed an intimate acquaintance with men and affairs, but never referred in any way to his former life.

"Are you really a colonel?" Mary Louise once asked him.

"Men call me so," he replied, but there was a tone in his voice that warned the girl not to pursue the subject further. She knew his moods almost as well as her mother did.

The Colonel was very particular as to dress. He obtained his own clothing from a New York tailor and took a keen interest in the gowns of his daughter and of Mary Louise, his taste in female apparel being so remarkable that they were justly considered the best dressed women in Beverly. The house they were living in contained an excellent library and was furnished in a quaint, old-fashioned manner that was very appealing to them all. Mary Louise sincerely hoped there would be no more changes in their lives and that they might continue to live in Beverly for many years to come.

title: Mary Louise/Chapter 2


text:
Mary Louise/Chapter 3

On the afternoon when our story begins Mary Louise walked home from school and found Colonel Weatherby waiting for her in the garden, leggings strapped to his gaunt legs, the checked walking-cap on his head, a gold-headed crop in his hand.

"Let us go for a walk, my dear," he proposed. "It is Friday, so you will have all day to-morrow in which to get your lessons."

"Oh, it won't take all day for that," she replied with a laugh. "I'll be glad of the walk. Where shall we go, Gran'pa Jim?"

"Perhaps to the mill-race. We haven't visited it for a long time."

She ran to the house to put away her books and get her stout shoes, and presently rejoined him, when together they strolled up the street and circled round the little town until they came to the river bank. Then they followed the stream toward the old mill.

Mary Louise told her grandfather of the recent edict of Miss Stearne and the indignation it had aroused in her girl boarders.

"And what do you think of it, Gran'pa Jim?" she asked in conclusion.

"What do you think of it, Mary Louise?"

"It is rather hard on the girls, who have enjoyed their liberty for so long; but I think it is Miss Stearne's plan to keep them away from the picture theatre."

"And so?"

"And so," she said, "it may do the girls more good than harm."

He smiled approvingly. It was his custom to draw out her ideas on all questions, rather than to assert his own in advance. If he found her wrong or misinformed he would then correct her and set her right.

"So you do not approve of the pictures, Mary Louise?"

"Not all of them, Gran'pa Jim, although they all seem to have been 'passed by the Board of Censors'—perhaps when their eyes were shut. I love the good pictures, and I know that you do, but some we have seen lately gave me the shivers. So, perhaps Miss Stearne is right."

"I am confident she is," he agreed. "Some makers of pictures may consider it beneficial to emphasize good by exhibiting evil, by way of contrast, but they are doubtless wrong. I've an old-fashioned notion that young girls should be shielded, as much as possible, from knowledge of the world's sins and worries, which is sure to be impressed upon them in later years. We cannot ignore evil, unfortunately, but we can often avoid it."

"But why, if these pictures are really harmful, does Mr. Welland exhibit them at his theatre?" asked the girl.

"Mr. Welland is running his theatre to make money," explained the Colonel, "and the surest way to make money is to cater to the tastes of his patrons, the majority of whom demand picture plays of the more vivid sort, such as you and I complain of. So the fault lies not with the exhibitor but with the sensation-loving public. If Mr. Welland showed only such pictures as have good morals he would gain the patronage of Miss Stearne's twelve young ladies, and a few others, but the masses would refuse to support him."

"Then," said Mary Louise, "the masses ought to be educated to desire better things."

"Many philanthropists have tried to do that, and signally failed. I believe the world is gradually growing better, my dear, but ages will pass before mankind attains a really wholesome mental atmosphere. However, we should each do our humble part toward the moral uplift of our fellows and one way is not to condone what we know to be wrong."

He spoke earnestly, in a conversational tone that robbed his words of preachment. Mary Louise thought Gran'pa Jim must be an exceptionally good man and hoped she would grow, in time, to be like him. The only thing that puzzled her was why he refused to associate with his fellow men, while at heart he so warmly espoused their uplift and advancement.

They had now reached the mill-race and had seated themselves on the high embankment where they could watch the water swirl swiftly beneath them. The mill was not grinding to-day and its neighborhood seemed quite deserted. Here the old Colonel and his granddaughter sat dreamily for a long time, conversing casually on various subjects or allowing themselves to drift into thought. It was a happy hour for them both and was only interrupted when Jackson the miller passed by on his way home from the village. The man gave the Colonel a surly nod, but he smiled on Mary Louise, the girl being as popular in the district as her grandfather was unpopular.

After Jackson had passed them by Gran'pa Jim rose slowly and proposed they return home.

"If we go through the village," said he, "we shall reach home, without hurrying ourselves, in time to dress for dinner. I object to being hurried, don't you, Mary Louise?"

"Yes, indeed, if it can be avoided."

Going through the village saved them half a mile in distance, but Mary Louise would not have proposed it herself, on account of the Colonel's well-known aversion to meeting people. This afternoon, however, he made the proposal himself, so they strolled away to the main road that led through the one business street of the little town.

At this hour there was little life in Beverly's main street. The farmers who drove in to trade had now returned home; the town women were busy getting supper and most of their men were at home feeding the stock or doing the evening chores. However, they passed an occasional group of two or three and around the general store stood a few other natives, listlessly awaiting the call to the evening meal. These cast curious glances at the well-known forms of the old man and the young girl, for his two years' residence had not made the testy old Colonel any less strange to them. They knew all about him there was to know—which was nothing at all—and understood they must not venture to address him as they would have done any other citizen.

Cooper's Hotel, a modest and not very inviting frame building, stood near the center of the village and as Mary Louise and her grandfather passed it the door opened and a man stepped out and only avoided bumping into them by coming to a full stop. They stopped also, of necessity, and Mary Louise was astonished to find the stranger staring into the Colonel's face with an expression of mingled amazement and incredulity on his own.

"James Hathaway, by all the gods!" he exclaimed, adding in wondering tones: "And after all these years!"

Mary Louise, clinging to her grandfather's arm, cast an upward glance at his face. It was tensely drawn; the eyelids were half closed and through their slits the Colonel's eyes glinted fiercely.

"You are mistaken, fellow. Out of my way!" he said, and seizing the girl's arm, which she had withdrawn in affright, he marched straight ahead. The man fell back, but stared after them with his former expression of bewildered surprise. Mary Louise noted this in a glance over her shoulder and something in the stranger's attitude—was it a half veiled threat?—caused her to shudder involuntarily.

The Colonel strode on, looking neither to right nor left, saying never a word. They reached their home grounds, passed up the path in silence and entered the house. The Colonel went straight to the stairs and cried in a loud voice:

"Beatrice!"

The tone thrilled Mary Louise with a premonition of evil. A door was hastily opened and her mother appeared at the head of the stairs, looking down on them with the customary anxiety on her worn features doubly accentuated.

"Again, father?" she asked in a voice that slightly trembled.

"Yes. Come with me to the library, Beatrice."

title: Mary Louise/Chapter 3


text: Lesher v. Gehr

title: Lesher v. Gehr


text:
Page:Auerbach-Spinozanovel.djvu/208

186 sphere of observation are incorrect?" What a first encounter was this, which straightway threw down a problem to be solved, and dubbed him for the first time philosopher!

Baruch lowered his eyes to avoid her scrutiny of his features; he bowed mutely, and knew not what to reply.

"You will find my daughter a half-fledged philosopher, with whom you can dispute as much as you like," said the physician to help Baruch out of the difficulty which he, however, was hardly conscious of.

"Oldenburg has sent me such an exquisite song to-day," said Olympia to her father as she passed him the sheets of music and turned again to Baruch. "Are you musical, Herr von Spinoza?"

"No."

"But you can sing psalms? You must sing me a Hebrew psalm some day, I want to hear how it sounds. Have they still the melodies of King David?"

"We have much older ones; for nearly all our synagogue chants traditionally come from Mount Sinai, though the words were composed much later; the melodies were meanwhile passed on from mouth to mouth."

"That is interesting; it is just as if clothes walked without bodies, or an arsenal fought a battle without soldiers."

title: Page:Auerbach-Spinozanovel.djvu/208